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Michael Wynn's Occult Reference Library

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a telesmata, it is often placed inside this white triangle, which allows the energies to be infused into it. it is the triangle that the candidate places his hand upon when taking the sacred oath. 45 the pillars in the hall of the neophyte are described in the lesson 'highlights of knowledge lecture one" these are highlights of the knowledge lecture that can be found in the golden dawn by israel regardie, lewellyn publications. these pillars are often referred to in the book of the dead as the pillars of shu or the pillars of the gods of the dawning light. they are also referred to as the northern and southern gates of the hall of the neophyte or the hall of truth. like yin and yang, these pillars represent two great opposing and contending forces in the manifested universe. the pillars a

through the universe" a lotus flower is painted on the base of both pillars. it is a white flower on the black pillar and a black on the white. as a matter of fact, all of the paintings are in the opposite color, so the white painted symbols would be on the black, black symbols would be on the white. the following is a section from the z-1 document which can be found in the golden dawn by israel regardie, lewellyn publications "the base of the two pillars are respectively in netzach and in hod, the white pillar being in netzach and the black pillar in hod. they represent the two pillars of mercy and severity. the bases are cubical and black to represent the earth element in malkuth. the columns are respectively in black and white to represent the manifestation of the eternal balance of th

such as the three fold cord around the candidate's waist. by reading the initation you will understand what this means. in a higher grade, an indepth study of the neophyte initiation is required. we will not in this lesson study the robes, vestments or tools of the officers, for they too will be studied in another grade. for further reading on the subject, may i suggest the golden dawn by israel regardie, lewellyn publications, or you may be patient so that the information will be revealed to you in the appropriate grade at a pace that not only makes it understandable, but sensible. badge of the neophyte grade it is after the hierophant says unto the hegemon to remove the rope bound around the candidate's waist "the last remaining symbol of darkness" that the badge of the neophyte grade c

ach individual as the banner of the west. the two greeting in this way as the banner of the east. the infinity symbol (the clasping of the hands represent the infinity symbol) the classical grip, step and grand word of the golden dawn has been relegated to use almost exclusively within the temple. at one time they were secrets and remained unpublished. since the publication of the golden dawn, by regardie they held even less value as a distinct method of identification with other members of our order. this is why it is used basically in the temple after a ceremony and the hand shake of the order is used outside the temple as a means of bonding and as one of many methods of identifying another member of the order of the golden dawn. the step first, advance your left foot forward about six i

. this is symbolized by the black and white cubical bases of the pillars. prayers and hymns in the egyptian book of the dead, such as pert-em-hru, are designed to unite man with osiris the redeemer. extended afterlife information is given in this lecture. one should read it several times throughout personal growth to fully understand it. the complete text may be found in the golden dawn by israel regardie. the four fold breath the four fold breath will help you prepare for meditation and your rituals. this is the simplest rhythm for the beginner and a favorite amongst adepts. step 1 empty the lungs and remain thus while counting to four. step 2 inhale, counting to four, so that you feel filled with breath to your neck or throat area. 54 step 3 hold this breath while counting to four. step

ALEISTER CROWLEY LIBER 777

shared between two or more. 6 the book of the concourse of the forces is the title of a collection of golden dawn papers loosely based on the enochian material which emerged from the ceremonial skrying of john dee and edward kelly. crowley later published a terse and incomplete abstract of this material as a brief abstract of the symbolic representation of the universe in equinox i (7-8. see also regardie (ed) the golden dawn, vol. iv. 7 this would not be a view generally shared by most serious practitioners and students of dee and kelly s magick. unless crowley is talking about the g.d. version of enochian magic in 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. t

internal organs of the deceased were preserved, and their g.d. attributions to the crossquarters probably derive from a single find of an egyptian tomb which had the four jars with the images of the gods disposed thus. table of correspondences 53 col. xx. line 23: possibly a g.d. coptic spelling of ashtoreth who according to budge (op. cit) was worshipped in egypt in the later dynastic period (in regardie, complete g.d, sati-ashtoreth is referred to the fire queen in enochian chess, the name is spelt i#haourey in crowley s notes. line 25: a g.d. coptic spelling of aroueris. col. xxi. all this is derived from the famous speech in cap. 42 of the book of the dead. some minor errors have been corrected (e.g. line 12 read aupu the hips. the planets are referred according to the attributions in

iven in the book of thoth, thusly: 0: tao. 1: tao teh. 2:yang. 3: yin. daath: khien. 4: tui. 5: kbn. 6: li. 7: kbn. 8: sun. 9: kh n. 10: khwbn. col. xlviii. most of these refer to symbols appearing in golden dawn rituals. line 26: possibly should read calvary cross of 6, solid as the faces of such will total 26 squares. col li. this arrangement differs slightly from the g.d. attributions given in regardie (ed, complete g.d (buried in the ring and disk paper, in that t and y have been interchanged. in the printed edition of 777, g was given in line 1 as well as line 13, and$ in line 10 (c did not appear on the table. these have been corrected as compositor s errors$ has been placed in line 1 and c in line 10 in accordance with g.d. attributions. for each letter, upper case and lower case fo

to neptune; in the book of thoth the cardinal signs were referred to pluto (discovered in the 1930s. cols. cxlix cli. agrippa (tom. ii cap. xxxvii) gives a somewhat different set of images for the decans, along with the significance of each. it is believed agrippa derived from latin translations of the picatrix, a medieval arabic work on magic. the images given here are close to those printed by regardie in complete golden dawn, and thus probably represent those circulating in the g.d, though regardie also gave the signification of each image (similar but not always identical to those in agrippa. cols. clv clxvi. i have added transliterations of the names of the spirits and numbers according to the order in which they appear in the goetia. planetary symbols indicate the rank of the spirit

dian game called chaturanga, but with pieces representing egyptian gods. it was probably created by w. wynn westcott. for a more detailed account see zalewski, enochian chess of the golden dawn (llewellyn. rather than attempt to transliterate and then decipher the coptic names given by crowley (some of which i suspect are corrupt or misprinted) i will give the versions of these names as listed in regardie (ed, complete g.d (tom. x pp. 113-4. in many cases these are not reasonable transliterations of the names printed in 777. fire: bishop: toum. queen: sati-ashtoreth. knight: ra. castle: anouke (possibly ankhet, a title of isis) king: kneph (khnemu. water: bishop: hapimon (the nile god) queen: thouerist (ta-urt the hippopotamus goddess) knight: sebek castle: shu king: osiris air: bishop: sh

ALEISTER CROWLEY LIBER CHANOKH

le of watchtowers, or liber logaeth, though the latter seems to be the favoured interpretation. logaeth survives in bl sloane ms 3189, liber mysteriorum sextus et sanctus, in edward kelly s handwriting. this copy has the title the book of enoch, revealed to dr. john dee by the angels, interpolated by elias ashmole. to the best of my knowledge nobody has deciphered logaeth to date. thomas head (in regardie (ed, 1984) claimed to have been able to solve some of the tables and tentatively translate some of the material in the angelic language contained in the book; he did not give further details and as far as i am aware has not published his findings. some researchers (e.g. laycock, 1978) are of the opinion that the material recorded in logaeth may be a glossolalia. liber lxxxiv 35 it appears

nokh was done by james windram, crowley s south african lieutenant; and that crowley later attempted to palm off the work of writing the continuation onto him, but without result. the first part of chanokh was reprinted as the symbolic representation of the universe by unicorn press of seattle in the 1970s. both published parts were included in the compilation gems from the equinox edited by f.i. regardie, the plates vilely reproduced and the number of the work erroneously given as lxxxix, under which number it has occasionally been cited by later writers. i have adapted as a convenience regardie s interpolation of the symbolic representation of the universe as a sub-title for the first part. it was again reprinted in enochian world of aleister crowley (enochian sex magick) by c.s. hyatt a

erial in ben rowe s enochian magic reference and clay holden s pdfs of mysteriorum liber secundus and mysteriorum liber tertius. the general view of the great table was entered from the version in the equinox; the views of the watchtowers and tablet of union as pyramid squares were redrawn, the letters checked against plate iii and the symbols checked according to the golden dawn rules printed in regardie (ed, the golden dawn. the version of the enochian alphabet used in plates iv-ix is the ni enochiana typeface constructed by the present editor, closely based on the final forms of the letters from quinti libri mysteriorum appendix, as printed by laycock (1978. plate x has been redrawn and corrects a few minor errors (omission of some numbers and direction markers. as regards the text i ha

1992: three books of occult philosophy. st. paul, mn: llewellyn publications. english translation of de occulta philosophia liber tres, cologne: 1533. crowley, aleister: liber xxx rum vel s culi sub figur cdxviii, being of the angels of the thirty thyrs the vision and the voice (also cited as the vision and the voice or liber 418. in equinox vol. i no. 5 (1911, special supplement; in crowley (ed. regardie, gems from the equinox (st. paul, mn: llewellyn, 1974; scottsdale, az: new falcon, 1988; with crowley s commentary in equinox vol. iv no. 2 (1998. dee, john: mysteriorum liber primus mysteriorum liber secundus. mysteriorum liber tertius. quartus liber mysteriorum liber mysteriorum quintus quinti libri mysteriorum appendix these six books of ms diaries (1581-1583) comprise bl sloane ms 318

: llewellyn. revised 2nd edition; originally published st paul mn: llewellyn, 1983. liber lxxxiv 37 james, geoffrey (1984; ed/ trans: enochian evocation of doctor john dee, gillette, nj: heptangle. reprinted as enochian magick of doctor john dee. st. paul, mn: llewellyn publications, 1994. laycock, donald (1978: complete enochian dictionary. london, askin. reprinted new york: samuel weiser, 1994. regardie, francis israel (1984; ed: the complete golden dawn system of magic. las vegas: falcon press (1989; ed: the golden dawn. st. paul, mn: llewellyn publications. revised 6th edition; originally published chicago: aries press (4 vols, 1937-40. rowe, ben: enochian magick reference. revision 1.0, 1988; online at: http//w3.one.net/ browe/pdf/enochian magic reference.pdf turner, robert (1989: eli

re. as crowley gives no examples it is not clear which system he intended. 11: the following is all derived from golden dawn teaching rather than the dee manuscripts. 12: columns cxxxiii to cxxxvi. 13: more precisely, each square is referred to the sephirah modified by the element of the lesser angle; or to that sephirah in the qabalistic world corresponding (thus fire atziluth, water briah, etc. regardie gives the positions of binah through to geburah differently; zalewski (1990) gives the same reading as chanokh, stating this arrangement appears in westcott s notanda to the g.d. enochian papers. 14: in addition the upper six are referred to the planets according to the scheme in 777 col. cxxiv, the heavenly hexagram, and to the tarot trumps corresponding. 15: see regardie (ed, the golden

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

grade 239 working together and so blurring each other's individuality; also to prevent work developing into social intercourse. the grades of the order of the g. d. are fully described in liber 185<equinox vol. iii no. 2- addenda by weh: no, it isn't. vol. iii, 2 didn't get out of printer's proofs and was not published. the book in question was finally published in regardie's "gems from the equinox, and there is no need to amplify what is there stated. it must however, be carefully remarked that in each of these preliminary grades there are appointed certain tasks appropriate, and that the ample accomplishment of each and every one of these is insisted upon with the most rigorous rigidity<

ALEISTER CROWLEY THE QABALAH

known author,28 which mr aleister crowley has printed at the end of the first volume of his collected works, and which we here reprint in full. 26 reprinted heidelberg: georg olms, 1974; it may be found in academic libraries t.s. 27 figures mostly taken from golden dawn teachings or rituals which accompanied the instalments of the temple of solomon the king in equinox i (2-3. most can be found in regardie, golden dawn t.s. 28 almost certainly crowley t.s. liber lviii 16 qabalistic dogma the evolution of things is thus described by the qabalists. first is nothing, or the absence of things, ya, which does not mean and cannot mean negatively existing (if such an idea can be said to mean anything, as s. liddell macgregor mathers, who misread the text and stultified the commentary by the light

418. 214. jwr, the air, the mind. 220. pertains to part ii. the number of verses in liber legis. 231. the sum of the first 22 numbers, 0 to 21; the sum of the key-numbers of the tarot cards; hence an extension of the idea of 22, q.v. 270. i.n.r.i. see 5= 6 ritual. 47 the installment of the temple of solomon the king in equinox i (3) contained an account of the g.d. adeptus minor ritual. see also regardie (ed, the golden dawn t.s. 48 al i. 24-25; 6 50= 0.12. 49 cf. gen vi. 3 t.s. 50 also if we use the same fudge that crowley used to get logos to 93, 120= l, lux (there are at least two other ways by which lvx can be equated with 120 but they are both hideous fudges) t.s. 51 also laqzjy, ezekiel, and [swy, joseph. elsewhere crowley connects the city of pyramids reference with the 12 by 13 sq

lic name, the third a name pertaining to the formative world, the fourth a name of a spirit or blind force. for example, mercury has za and dd (love) for 8, yd and ynd for 64, layrif for 260, and trtrtpt for 2080. but in the earlier numbers this is not so well carried out. 136 is both lypwy, the intelligence of jupiter, and lamsh, the spirit. 54 see the sepher yetzirah t.s. 55 in equinox i (2, or regardie (ed) the golden dawn t.s. 56 see the golden dawn z1 document t.s. 57 when the first number is n, the second is n2, the third n (n2+ 1/ 2 and the fourth n2 (n2+ 1/ 2 t.s. liber lviii 33 the mystic numbers of the sephiroth are simply the sums of the numbers from 1 to their own numbers. thus (1) kether= 1 (2) chokmah= 1+ 2= 3 (3) binah= 1+ 2+ 3= 6 (4) chesed= 1+ 2+ 3+ 4= 10 (5) geburah= 1+ 2

ginally published in equinox i (5) as part v of the temple of solomon the king serial. essentially it was a filler, written after j.f.c. fuller who had been doing the legwork of working up the series from crowley s diaries and notebooks broke with the beast. in equinox i (10) it was declared to be liber lviii in class b (since 58= j grace, a secret title of the qabalah) it was reprinted by israel regardie in the qabalah of aleister crowley (a.k.a. 777 and other qabalistic writings) under the misleading title gematria, omitting the opening and closing sections (which were intended to link it in to the serial) and the tables of correspondences (redundant as in that publication it was bound up with 777. it has also been printed as a pamphlet under the title essay on number. hebrew words have

ALEISTER CROWLEY EQUINOX EQ I 3 2

ten sephiroth multiplied by that of the zodiac, whose key is the working of the spirit and the four elements, typified in the wand which i bear. 4 for a further account of these see "the elemental calls of dr. dee" in sloane mss, british museum. illustration on page 211 described and aproximated "diagram 64. the lotus wand" the top of the wand is crowned by a stylized half-open lotus flower (see regardie's "the golden dawn" for a detailed description) beneath this is a white segment on the shaft. at the bottom of the shaft is a black segment to the very end. between the white and black segments are twelve bands. these bands are paralleled to the left by a column of zodiacal symbols and to the right by hebrew letters thusly: lotus flower half- open_ aries hb:heh_ taurus hb:vau_ gemini hb:z

BLUE EQUINOX

ons to these texts have been ruthlessly expunged. other material key-entered or ocr.d by persons unknown. the e-text of liber lxxi used as a base appears to be an unproofed ocr of the version in equinox iv (1. it has been edited to conform with the version in gems from the equinox which is more closely based on the blue equinox version (some notes from the latter publication which appear to be by regardie or another later editor are omitted. as such transliteration of technical sanskrit and pali terms has been conformed with crowley and blavatsky.s original useage. the stylistic conventions used in liber xv to distinguish speeches from directions do not necessarily reflect those used in the print edition. in the .curriculum of a.a. a few titles on the .course i. reading list which were ina

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

explain how you would determine what to put on a talisman for henry, and when and how you would make it. henry's birthdate is october 12, 1947, and amy's is july 3, 1958. 6. practice writing in all of the magickal alphabets illustrated. why should you not try to learn any of them by heart? please read: the runes and other magical alphabets by michael howard how to make and use talismans by israel regardie recommended supplementary reading: the book of charms and talismans sepharial egyptian language sir wallis budge lesson thirteen 1. a young boy slipped from a pile of rocks he was climbing, fell and broke his left leg. it has been set but is taking a long time to mend. what would you do to help the mending process, utilizing (a) auric healing (b) gem therapy (c) graphochromopathy? 2. in t

c healing when the patient is not physically present. 4. a woman has a hysterectomy. describe how you would aid her recovery, using a poppet. 5. write a short essay on healing, reviewing what you have learned in lessons 10,11,12 and 13. please read: color healing by mary anderson healing for everyone by e. loomis& j. paulson is this your day? by george s. thommen the art of true healing by israel regardie precious stones; their occult power and hidden significance by w.b. crow recommended supplementary reading: magic and healing c.j.s. thompson color therapy linda clark handbook of bach flower remedies philip m. chancellor handbook of unusual and unorthodox healing methods j.v. cerney see, also, the list at the end of the lesson. lesson fourteen 1. is it permissable for you to write you ow

CHRONOLOGIA RORISPERGIUS

r organism of spiritual exercises" 1900 crowley expelled from the golden dawn 1901 manly palmer hall born 1902 a.e. waite "doctrine and literature of the kabalah" 1903 eine mithrasliturgie published by albrecht dieterich "otot u-mo'adim" by joshua eisenback of prystik (pol. przystyk) commentary on "sefer yezirah" printed. 1907 henry steel olcott, cofounder of the theosophical society, dies israel regardie born 1909 franz bardon born 1912 phineas mordell published thesis "the origin of letters and numerals according to the sefer yetzirah" in the "jewish quarterly review "april 1912 vol. ii, and april 1913 vol. iii. 1913 translation of "sefer yezirah" in french by duchess c. de cimara and in a translation by e. bischoff. 1914 phineas mordell interprets "sefer yetzirah" in "jewish quarterly r

eisendanz publishes vol 1 papyri graecae magicae. manly r. hall published a compilation of the "sefer yetsirah" in his "secrect teachings of all ages. 1932 "jezirah" by g. scholem in encyclopedia judaica (berlin, vol. 9, col. 104ff. 1933 annie besant (n e wood, author and noted theosophist dies 1933 god of the witches by m. murray. 1936 the brotherhood of light tarot -the sacred tarot 1937 israel regardie publishes the golden dawn, which includes the bulk of the golden dawns' rituals and teachings. 1939 william butler yeats dies 1942 arthur edward waite dies 1944 arcanum 17 andre breton 1945 discovery of nag hammadi scriptures. 1946 dion fortune (i.e. violet mary firth) dies 1947 aleister crowley (crowley, edward alexander) dies 1947-56 discovery of qumran (dead sea) scrolls. 1948 the whit

evola dies 1976 j. t. milik, ed. and trans, the books of enoch: aramaic fragments of qumran cave 4, oxford: clarendon press 1977 el gran tarot esoterico maritxu guler and luis pena longa 1980 stairs of gold tarot. giorgio tavaglione "i saw a stair the color of gold, on which shone a ray of sun, which raised itself so high that my eyes could not see the top" dante's paradiso cantos xxi 1985 israel regardie dies 1986 robert v. o'neill: tarot symbolism 1990 manly palmer hall dies 1992 dead sea scrolls published on microfiche. 1992 greek papyrus from 4th-century hermoupolis, egypt, published by william brashear of mithraic catechism 1999 christine payne-towler: underground stream "when you steal from one author, it's plagiarism; if you steal from many, it's research -wilson mizo the chymical w

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

works of the aspirant bibliography were used to augment the material in these works. additionally, the writer consulted the webster's new world dictionary for determining the root etymology of some entries. why is this work so important? aleister crowley was said to have advised a student at one time "madame, define your terms" in the preface of aleister crowley's magick without tears, dr. israel regardie wrote "general semantics finds its most staunch supporter in the person and writing of aleister crowley. there is hardly a page in this book that does not insist that the inquirer clarify her referents. letter 28 is a splendid example of this insistence. there are pitifully few occult writers that even know what general semantics is all about" in letter 28 of crowley's magick without tear

is one digit, or is a "same" two digit number, i.e, a master number such as 11, 22, 33, 44, etc. reflexology: based on the notion that the body is one inter-dependent whole, it is a form of remote massage. by massaging certain points on the hands or feet, therapeutic effects are assumed for the internal organs and other parts of the body that are connected to these points via the nervous system. regardie, francis israel (nee israel reguty: a magician of the 20th century. after serving as aleister crowley's (q.v) personal secretary, he joined the hermetic order of the golden dawn [g.d (q.v. he found the group almost moribund, so in order to save the order's secret teachings from oblivion, he broke his vows of silence and revealed them in the four volume (now one volume) book entitled, the

station in the universe on the astral plane (q.v, set at the quarters (east, south, west, and north. a celestial garrison of angels (q.v, under the command of an archangel (q.v. some traditions hold that there are watchtowers at the cross quarters as well as at the quarters. note: there is only one watchtower in each of the directions. watchtower, opening by: a powerful ritual, written by israel regardie (q.v) from the elemental grade rituals of the g.d, used to cast a magick circle in the tradition of the hermetic order of the golden dawn [g.d (q.v. this ritual is used by adepts to consecrate and cleanse a hall (room) as a preparation for any magickal ritual, especially operations of gray magick (q.v. water: one of the five magickal elements. it has the properties of being cool and moist

DION FORTUNE CEREMONIAL MAGIC UNVEILED

ding over periods of years, and the tide which began to move during the first decade of the twentieth century is gathering head as it proceeds. the signs of the times are to be seen in the publication of certain books on magic in which the genuine secrets are given, and given in a form available for any reader with a capacity for metaphysical thoughts. among the most important of these are israel regardie's two books: the garden of pomegranates and the tree of life. the garden of pomegranates, oddly enough, deals with the tree of life, the famous glyph of the cabbalists, which is used as a card index system in which are filed all ideas concerning man and the universe according to certain well understood systems of association, and which by means of the pattern of its arrangement, is used t

to appreciate esoteric philosophy as taught in that system, and more especially anyone who wants to make practical use of it, whether in magic or meditation, needs a working knowledge of the tree of life. information on this decidedly recondite subject has hitherto been to seek in a number of books, some of them rare and hard to come by, and many of them confused and elusive in their wording. mr. regardie has given, in a lucid and concise form, and messrs. rider have issued at a moderate price, a most admirable handbook on the technical system of the tree. it is lucid, comprehensive and concise, and performs a very useful service in correlating the cabbalistic, eastern, and egyptian systems. it is thus possible for the student to trace out the interrelation between the two systems which ar

n correlating the cabbalistic, eastern, and egyptian systems. it is thus possible for the student to trace out the interrelation between the two systems which are worked together in the west, the egyptian and cabbalistic; and for the theosophist to recognise the classification with which he is familiar, when it is applied to the glyph of the tree in the technical methods of western occultism. mr. regardie has the inestimable advantage of knowing the hebrew language; in this, as an occultist, he is unique; for although most occultists working the western tradition have enough hebrew to transliterate the words of power for inscription on pentacles and talismans or for numerological work, they number no hebrew scholars among their ranks, but are all dependent on translations; even macgregor m

te the words of power for inscription on pentacles and talismans or for numerological work, they number no hebrew scholars among their ranks, but are all dependent on translations; even macgregor mathers and wynn westcott did not translate from the original hebrew but from latin versions, and they have saddled the western schools with some tiresome errors of transliteration and pronunciation. mr. regardie gives a classification of the tree and the constitution of man according to the cabbalists, and of the correspondences between them, which is much more lucid and illuminating even than that given in mcgregor mathers' admirable introductory essay to the qabalah unveiled, for he gives the correspondences in terms of modern psychology as well as of metaphysics and the psychic states. the sec

sics and the psychic states. the sections of the book, however, which will be of chief interest to students of the occult, and which will cause bitter heartburnings in certain quarters, are his chapters on the attributions and correspondences of the ten holy sephiroth and the twenty-two paths between them. these attributions have been among the special preserves of certain occult schools; but mr. regardie gives them, even to the jealously guarded secret of the correct attribution of the tarot trumps. there will certainly be heartburnings! mr. regardie does not specifically state his authorities, but it is unquestionably the system taught in the "order of the golden dawn, founded by the late s. l. mcgregor mathers, that he is using. if i have been a rehoboam who has scourged occult secrecy

hem, even to the jealously guarded secret of the correct attribution of the tarot trumps. there will certainly be heartburnings! mr. regardie does not specifically state his authorities, but it is unquestionably the system taught in the "order of the golden dawn, founded by the late s. l. mcgregor mathers, that he is using. if i have been a rehoboam who has scourged occult secrecy with whips, mr. regardie is a jeroboam who is using scorpions! however, he has my unqualified blessing, for what it is worth to him. there is no legitimate reason that i have ever been able to see for keeping these things secret. if they have any value as an aid to spiritual development, and i for one believe that they have the highest value, there can be no justification for withholding them from the world. the

y the old formulae, which have been used by generations of trained adepts, are so extraordinarily powerful. beyond this i do not think occult secrecy ought to go, and i am certainly not prepared to assist it. it is not possible to keep back the tide. save for the reservations regarding the actual rituals, the day of occult secrecy is over. whosoever profit by the teachings ought to have them. mr. regardie handles, very wisely, the section of his book dealing with the ceremonial rites, for he gives the principles without the actual formulae. the only formula he gives in full is that of the banishing ritual of the lesser pentagram. i was at first inclined to quarrel with him for giving this, for one feels instinctively that a formula which is messed about by all and sundry will not long reta

this, for one feels instinctively that a formula which is messed about by all and sundry will not long retain its value for anybody. but on second thoughts i am inclined to acquit him. it is this formula which is given to the student immediately on initiation, long before he is taught any practical working, in order that he may be in a position to protect himself in case of astral trouble. if mr. regardie is justified in drawing back the veil at all, then he is, undoubtedly, justified in providing the necessary protection against anything untoward that may come through that veil. the lesser pentagram is of the nature of a fire extinguisher, and it is very necessary to have some such device handy, when one adventures into such highly charged levels of the unseen as are contacted by the meth

es. now what is going to be the outcome of this general disclosure of the secrets of the mysteries? as in most drastic happenings, the results will be mixed; but it is my belief that the good will far outweigh the evil. that some folk will burn their fingers experimenting with that which they do not understand i have no doubt, but on the whole the gain to serious students will be inestimable. mr. regardie has done his work admirably, both in the spirit and in the letter. the tree of life is a book which it would be difficult to praise too highly; it is going to be one of the classics of occultism. when the secrets of the mysteries are given forth in this manner and with this spirit, i, for one, decline to believe that they are either betrayed or profaned, but rather that the author is duly

gazine that foyle's are issuing crowley's magick in a cheap edition, thus rendering it available for the general student, who has probably never heard of, or could not afford to purchase, the privately printed edition which appeared in paris a couple of years ago. the third person of this unholy trinity of revealers of the mysteries is my humble self, who has been doing much the same thing as mr. regardie in a series of articles on the cabbala which has been running in my own magazine, the inner light. i know that i undertook this work under a strong inner compulsion that this teaching must now be given out to the world; that it was the will of those who held the keys that the door should be set open in these matters, and that we were about to enter on an entirely new phase of occult activ

om time to time, visit our earth. for any organisation to try and close the sluice gates against it by oaths of secrecy, is to keep back the atlantic with a broom. it is, therefore, important for those who have knowledge of the subject to recognise the change which has taken place in the occult field, lest that field be abandoned to the operations of quacks. now that so much has been said by both regardie and crowley, it is necessary to say a little more, and so elucidate the whole situation. it must be obvious to anyone who compares them that the garden of pomegranates and tree of life, by regardie; magick, by crowley; and the mystical qabalah, by myself, are all dealing with the same system, and the question naturally arises, who has cribbed from which? the answer to this is very simple;

atter, because i took some pretty stringent initiation oaths, and i do not care for the responsibility of breaking those oaths; but, as previously noted, i have never pretended ignorance of, or misled any one concerning matters that others had taken the responsibility of making public. i have never had a taste for priestcraft, whatever other sins as chela or guru may justly be ascribed to me. mr. regardie's revelation frees my hands considerably further, for it does not appear to me that there is very much he has left unsaid. i expect that the pontiffs of the mysteries will tell their neophytes that his books are inaccurate and incomplete; but i think they will find, after they have served ten years for leah and another ten for rachel, as i was made to do, that they are neither inaccurate

of the "golden dawn" rituals and the system of correspondences which is the key to its teaching, including the correct attribution of the tarot trumps on the tree of life, which enables them to be linked lip with the astrological signs, a secret that students have iong sought to discover. it is this system which crowley uses in his equinox, 777, book four, and his recently published magick; which regardie uses in both his books, and which i am using in my mystical qabalah, now appearing serially in my own magazine. we have none of us cribbed from each other, but have all drawn upon the mathers' manuscripts. i personally drew direct, because i possess these manuscripts; but i did not take the responsibility of publishing them, or any of their contents, but worked from crowley's 777, as i ac

wley's 777, as i acknowledged in my articles, using my knowledge of the mathers manuscript for counter checking purposes. i may say that i found crowley's books to be accurate. he himself does not acknowledge his sources in his recently published magick, but in his equinox, now out of print, he expressly declares that he is making public the "golden damn" system as commanded by the secret chiefs. regardie himself acknowledges his indebtedness to the published works of mathers, wynn westcott and crowley; but as mathers and wynn westcott never put any of these correspondences into their published works, and regardie could not have been in direct touch with the g. d. or he would have known it was not defunct, i conclude he has drawn his information from crowley's "a.a, which is simply the g

ct touch with the g. d. or he would have known it was not defunct, i conclude he has drawn his information from crowley's "a.a, which is simply the g. d. system under another name or so it appears to me to be from what its founder says about it. thus i think we may claim to have traced out this system of correspondences and its antecedents: crowley and i drew direct from mathers "golden dawn, and regardie drew from crowley's "a. a. the next point we have to solve in unravelling our mystery is the relationship of the different characters in this drama to each other. crowley and mathers quarrelled. exactly why, i do not know; incompatibility of temperament was probably the fundamental cause, whatever the actual occasion of their break may have been. crowley then started the publication of hi

eaching in the most inassimilable form possible (perhaps due to too much reading of rabbinical literature, were sorted out and assembled in readily available form by crowley and published in his book 777. this book is now out of print, but the more important of its contents are reprinted in the fourth volume of magick. it is this book which i made use of for my mystical qabalah and i imagine that regardie also used it for his garden of pomegranates. he has drawn very extensively upon crowley's writings for his inspiration and information, and so much controversy has centred around the personality of that extraordinary man, that it is only fair to mr. regardie to quote a passage in which he explains his attitude in the matter. he says, on page 40, of the tree of life: it will be noted that

d the foulest personal abuse, they are the works of a man of genius and a writer of magnificent english, and it is a great loss to occult literature that they are not available for the general reader. there could be no more valuable contribution to the occult movement than a collected edition of the works of this very great writer, edited and annotated by some such sympathetic hand as that of mr. regardie, and with the personalities cut out, to speak any word in mitigation of the general condemnation of crowley is a thankless task, for panic stricken people immediately conclude that one is in league with the devil. nevertheless mr. regardie has had the courage to do this, and i should like to add my voice to his. to make use of a man's work without acknowledgment is no better than picking

DONALDTYSON CORONZON

9, while on a walking tour of algeria in northern africa, crowley took up a project he had begun in 1900 in mexico- the invocation of the thirty enochian aethyrs. while in mexico he had procured through ritual means psychic visions of the last two aethyrs, numbers thirty and twenty-nine. now, nine years later, he took up where he had left off with an invocation to the twenty-eighth aethyr. israel regardie wrote concerning this inspiration of crowley's to begin again this ambitious project "it is not at all clear how the idea came to him, but in 1909, during a walk through the desert with frater o. v (victor neuburg) a probationer of the a[rgenteum] a[strum, a hand suddenly smote its lightning into his heart at aumale, and he knew that now, that very day, he must take up "the vision and the

ea came to him, but in 1909, during a walk through the desert with frater o. v (victor neuburg) a probationer of the a[rgenteum] a[strum, a hand suddenly smote its lightning into his heart at aumale, and he knew that now, that very day, he must take up "the vision and the voice" from the point where he had laid it down in 1900 (crowley, the vision and the voice, introduced and explained by israel regardie. dallas: sangreal foundation, 1972, page 5. this episode in crowley's life is described in many places, notably in chapter 66 of crowley's autobiography the confessions of aleister crowley (london: arkana, 1989, pages 611-24. aumale is a small town in algeria around 60 miles or so inland from algiers, in a mountainous desert region- the elevation is between three thousand and six thousand

DONALDTYSON SIGIL

is a graphic symbol employed in magic and alchemy to express an abstract idea or principle. an example of an emblem is john dee's famous hieroglyphic monad. other example are the representation of a serpent nailed to a cross, or a green lion devouring the sun. personal symbols of gods, angels, spirits and demons are usually not called emblems (lamen of the golden dawn office of kerux, from israel regardie's golden dawn) in the western tradition, the magician often has a personal symbol known as a lamen that expresses his or her higher or magical identity. when constructed correctly, it links the magic name of the magician with the supreme name of divine authority recognized by the magician, allowing the magician in his higher persona to channel the power of the divine name. often it bears

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that became the basis of his new system of thelemic magic, usually called the book of the law or liber al. crowley placed great store in numerology. in his system, al equated to 31, the number which he felt held the key to unlocking the meaning of liber al. aksakof, alexander n. encyclopedia of occultism& parapsychology. 5th ed. 20 sources: crowley, aleister. the law is for all. edited by israel regardie. st. paul, minn: llewellyn publications, 1975. levi, eliphas. the history of magic. 1913. reprint, new york: samuel weiser, 1969. alain of lille (ca. 1128.1203) also known as alanus de insulensis, doctor universalis (because of his universal knowledge, theologian and poet, presumed author of a treatise on alchemy entitled dicta de lapide philosophico, published at leyden in 1600. alain de

ten by aleister crowley toward the end of his life (1875.1974. in 1912 crowley published a description of the cards of the book of the dead encyclopedia of occultism& parapsychology. 5th ed. 204 tarot in his biannual journal, equinox (vol. 1, nos. 7.8, about the tarot cards of the hermetic order of the golden dawn. each member had to make a copy from the original deck, but it was not until israel regardie published a set of the golden dawn tarot cards in the 1980s that the pictures that crowley was describing became available to the public. in the 1940s crowley wrote a commentary on the tarot, which carried the egyptian symbolism that had come to dominate the thelemic magic system he had developed. he teamed with artist frieda harris to create a new deck of tarot cards. the commentary, the

alls 511 several of whom have developed it as a variation of modern ceremonial magic. among those who have discovered and utilized enochian magic is anton lavey, who adapted it to his satanic system as described in his book the satanic bible (1969. sources: crowley, aleister. the vision and the voice. dallas, tex: sangreal foundation, 1972. lavey, anton s. the satanic bible. new york: avon, 1969. regardie, israel. enochian dictionary. dallas, tex: sangreal foundation, 1971. schueler, gerald j. an advanced guide to enochian magic: a complete manual for angelic magic. st. paul, minn: llewellyn publications, 1987. enochian magic: a practical manual. st. paul, minn: llewellyn publications, 1985. enochian physics: the structure of the magical universe. st. paul, minn: llewellyn publications, 19

ct, pardis rimonim, by rabbi moses cordovero reflecting the later spirit of the kabala. the title derives from the biblical song of songs: thy plants are an orchard of pomegranates. the pomegranate has been a favorite eastern symbol of mystics in the context of the garden of the soul. the title a garden of pomegranates was also given to a modern outline of kabbalistic teachings by magician israel regardie. sources: cordovero, moses ben jacob. moses cordovero s introduction to kabbalah: an annotated translation of his or na errav. new york: michael sharaf publishing trust of the yeshiva university press, 1994 (originally published sixteenth century) regardie, israel. a garden of pomegranates. london: rider, 1936. reprint, st. paul, minn: llewellyn publications, 1970. gardner, f(rederick) l(

, south australia, n.d. golden dawn, hermetic order of the fountainhead of the modern revival of ceremonial magic. as a secret order it attracted some of the most interesting and talented personalities of its time, including poet william butler yeats, annie horniman (who sponsored the abbey theatre, dublin, florence farr (mistress of g. b. shaw, s. l. mac- gregor mathers, aleister crowley, israel regardie, a. e. waite, algernon blackwood, arthur machen, violet firth, and many others. the order dated from the discovery in 1887 of a cipher manuscript, bought from a bookstall in farringdon road, london, by william wynn westcott. he was a coroner and a member of the societas rosicruciana in anglia (rosicrucian society of freemasons. westcott deciphered the manuscript, which contained a series

led secret chiefs, equivalent to the fabled mahatmas of the theosophical society. these chiefs might be contacted on the astral plane. the complex rituals of the order were partially revealed in the journal the equinox by aleister crowley, who joined the golden dawn in november 1898 and left early in 1900. a more detailed record of the teaching, rites, and ceremonies was later published by israel regardie in four volumes (1937.40. although the rituals of the golden dawn were little more than a rather complicated freemasonry embroidered with occult symbolism, the special studies related to them developed the individual s insight into occultism and mysticism. the poet w. b. yeats placed a high value on his magic studies with the order and once wrote, if i had not made magic my constant study

ght of the magicians. wellingborough, england: aquarian press, 1983. harper, george mills. yeats s golden dawn. new york: macmillan, 1974. howe, ellic. the magicians of the golden dawn. london, 1972. king, francis. astral projection, ritual magic& alchemy: being hitherto unpublished gold dawn material. london: neville spearman, 1971. ritual magic in england (1887 to the present day. london, 1970. regardie, israel. the golden dawn. 4 vols. chicago: aries press, 1937.40. reprint, st. paul, minn: llewellyn publications, 1989. what you should know about the golden dawn. phoenix: falcon press, 1983. roberts, marie. british poets and secret societies. totowa, n.j: barnes& noble, 1986. s.m.r.d, frater, et al. the secret workings of the golden dawn: book t the tarot. cheltenham, england: helios bo

iginal hermetic order of the golden dawn (hogd, founded in 1888, became the origin of magical activity of the twentieth century. though short-lived, it members went on to found and lead groups that carried on its traditions. the main body of documents generated by the order have been published, beginnings with the several published by aleister crowley in his magazine equinox. in the 1930s, israel regardie (1907.1985) oversaw the publication of the basic body of the hogd rituals. in the meantime, the primary thrust of ceremonial magic continued through crowley s thelemic teachings. in the 1970s, contemporaneous with the revival of crowley s ordo templi orientis, some magical students, including chris monnastre, began to seek a revival of the hogd and turned to regardie as a teacher in the t

magic continued through crowley s thelemic teachings. in the 1970s, contemporaneous with the revival of crowley s ordo templi orientis, some magical students, including chris monnastre, began to seek a revival of the hogd and turned to regardie as a teacher in the tradition who was still available. he took in a few students to train them in the belief and practice of the hogd. then, in 1982, with regardie s blessing, monnastre resurrected the golden dawn and founded the osiris khenti amenti temple. simultaneously, regardie gave her several of his personal magical tools which she gave to the new order. the order exists in two divisions, the golden dawn and the ordo rosae rubeae et aureae. since the founding of the original temple, subsequent temples have been formed. the order has also brou

. the new hogd, one of several efforts to revive the golden dawn, has set itself against those revival groups that offer selfinitiations or what are termed astral initiations. all ritual initiations for this group will be done in the physical presence of hogd leaders. the headquarters of the hogd is at 270 n. canon dr, ste. 1302, beverly hills, ca 90210. website: http/ www.magusbook.com. sources: regardie, israel. the golden dawn. 4 vols. chicago: aries press, 1937.40. reprint, st. paul, minn: llewellyn publications, 1971. what you should know about the golden dawn. phoenix, ariz: falcon press, 1983. golden key many volumes have been published under this title purporting to reveal an infallible method of attaining success in a lottery. la clef d or, or la veritable tresor de la fortune (18

tish author who also wrote or edited a number of important historical studies on magic and occultism, especially as related to aleister crowley and the oto (ordo templi orientis. king edited and published some of the secret ritual materials of the oto and also made important contributions to such reference books as the encyclopedia of mythology and the encyclopedia of the unexplained. with israel regardie, king revived the hermetic order of the golden dawn, originally founded in the late 1800s. sources: king, francis. astral projection, ritual magic, and alchemy. london, 1971. magic: the western tradition. london: thames& hudson, 1975. the magical world of aleister crowley. new york: coward, mccann& geoghegan, 1978. ritual magic in england: 1887 to the present day. london, 1970. reprinted

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sumi. oriental alchemy. new york: samuel weiser, 1936. eliade, mircea. the forge and the crucible; the origins and structures of alchemy. new york: harper& row, 1956. jung, c. g. alchemical studies. vol. 13, collected works. princeton: princeton university press, 1967. redgrove, h. stanley. alchemy: ancient& modern. london: william rider, 1911. reprint, new hyde park, n.y: university books, 1969. regardie, israel. the philosophers stone. st. paul: llewellyn publications, 1958. waite, arthur e. alchemists through the ages. blauvelt, n.y: rudolf steiner publications, 1970, ed. the hermetic and alchemical writings of paracelsus. 2 vols. london: james elliott, 1894. reprint, new hyde park, n.y: university books, 1967. philosophical research society founded in 1934 by manly palmer hall, the phi

ert c. cross (1850.1923) who acquired the raphael copyrights, including the ephemeris. since cross s death, a company has continued the raphael publications. sources: christian, paul. the history and practice of magic. new york: citadel press, 1969. halevi, z ev ben shimon. a kabbalistic universe. new york: samuel weiser, 1977. lewis, james r. astrology encyclopedia. detroit: gale research, 1994. regardie, israel. the golden dawn. 4 vols. chicago: aries press, 1937.40. revised ed, st. paul: llewellyn publications, 1969. rapping phenomena of knockings or rappings have usually accompanied poltergeist disturbances, even before the commencement of the modern spiritualist movement. thus they were observed in the case of the drummer of tedworth, the cock lane ghost, and other disturbances of the

box 6677, madison, wi 53726. of a like mind is issued quarterly. it has an internet presence at http//www.cae.wisc.edu:80/ cashd/pathways/rcg.html. sources: of a like mind. madison, wisconsin, n.d. re-formed congregation of the goddess-international. http//www.cae.wisc.edu:80/ cashd/pathways/rcg.html. january 12, 2000. reg see random event generator regang malay system of astrology (see malaysia) regardie (francis) israel (1907.1985) ritual magician, student of aleister crowley, and later a chiropractor who utilized the thought of wilhelm reich in his work. he was born in england on november 17, 1907, but emigrated to the united states with his family at age 13. he discovered the theosophical writings of helena petrovna blavatsky, which provided him an entree into the occult. then through

through the writings of charles stansfeld jones, he became more aware of the occult tradition and fascinated by crowley s outlook and exploits. beginning in 1928 he traveled through europe as crowley s secretary and student. although he later parted company with crowley, he defended him from those who disliked his exploits in magic and sexual liberties, and spoke of his real genius and grandeur. regardie was well aware of crowley s more controversial exploits, but was willing to overlook much that might be objectionable because of what he recognized as crowley s true magical genius. regardie began to write in the early 1930s, his first books being the tree of life (1932) and the garden of pomegranates (1932. in 1934, after parting with crowley, he joined the stella matutina, an offshoot o

he rituals, he broke his oath of secrecy and revealed all he had learned in a book, my rosicrucian adventure (1935. several years later he published the complete rituals in a four-volume set, the golden dawn: an encyclopedia of practical occultism (1937.40 (while angering his fellow magicians, these published rituals interested only a few until the renewal of the occult revival in the 1960s, when regardie s compendium was reprinted in a revised and enlarged edition in 1969) regardie later became a chiropractor and, following the outbreak of hostilities with japan, served in the u.s. army. after the war he settled in southern california, where he practiced chiropractic and psychoanalysis. he had studied with reeves, m. encyclopedia of occultism& parapsychology. 5th ed. 1296 nandor fodor in

outhern california, where he practiced chiropractic and psychoanalysis. he had studied with reeves, m. encyclopedia of occultism& parapsychology. 5th ed. 1296 nandor fodor in the mid-1930s in new york city and later became an enthusiastic supporter of wilhelm reich and his theories of orgone energy. in his highly individual linking of the golden dawn teachings with reich s psychophysical therapy, regardie created a unique synthesis of mysticism, occultism, and psychotherapy. in his introduction to the second edition of the golden dawn (1969, regardie notes that, reich has succeeded in building a bridge between the modern psychologies and occultism. what he had to say, and the therapeutic method he developed and called vegetotherapy, have been found of inestimable value in my life, and the

on of the golden dawn (1969, regardie notes that, reich has succeeded in building a bridge between the modern psychologies and occultism. what he had to say, and the therapeutic method he developed and called vegetotherapy, have been found of inestimable value in my life, and the two hundred hours of therapy i had years ago comprise an experience that today, in retrospect, i would not be without. regardie retained his respect for the golden dawn teachings, and during the last years of his life he accepted a few magic students and nurtured the birth of several new organizations that drew inspiration from both the golden dawn and crowley. in 1983 he visited new zealand, where a stella matutina lodge had been founded by r. w. felkin in 1912 and continued to function. regardie died march 10, 1

inspiration from both the golden dawn and crowley. in 1983 he visited new zealand, where a stella matutina lodge had been founded by r. w. felkin in 1912 and continued to function. regardie died march 10, 1985, at age 77, in sedona, arizona, where he lived for several years after he retired from some 30 years in practice as a reichian therapist in los angeles. the forename francis was adopted by regardie in the 1930s at the suggestion of winifred burke (wife of the famous novelist thomas burke, who thought that his spiritual direction was reminiscent of st. francis of assisi, noted for his faith, humility, and love. sources: regardie, israel. the art and meaning of magic. dallas, tex: sangreal foundation, 1964. the eye in the triangle. st. paul: llewellyn publications, 1970. the garden of

tp//www.xmo85.dial.pipex.com/ colombia.htm. may 10, 2000. stella matutina (order of the morning star) a temple of the hermetic order of the golden dawn, an offshoot of the outer order that broke with the golden dawn s chief s. l. m. mathers, and rejected moving the london temple away from magic toward mysticism. it was founded by r. w. felkin around 1903. its members included dion fortune, israel regardie, w. b. yeats and e. nesbit (pseudonym of mrs. bland, author of stories for children. some of the members of the stella matutina founded the healing organization, the guild of st. raphael. sources: king, francis. the rites of modern occult magic. new york: macmillan, 1970. stella tenebrarum stella tenebrarum (star of darkness) is a traditionalist satanic group that was founded on june 21 (

arms and talismans: what they mean and how to use them. new york: m. evans, 1974. lockhart, j. g. curses, lucks and talismans. london: geoffrey bles, 1938. reprint, detroit: singing tree press, 1971. pavitt, w. t, and kate pavitt. the book of talismans, amulets, and zodiacal gems. london: rider, 1914. reprint, detroit: tower books, 1971. reprint, north hollywood, calif: wilshire publishing, 1972. regardie, israel. how to make and use talismans. london: aquarian press; new york: samuel weiser, 1972. sepharial [w. g. old. the book of charms and talismans. london: w. foulsham, 1923. reprint, new york: arco, 1971. waite, a. e. the occult science. london: kegan paul, trench, trubner& co, 1891. talking mongoose a celebrated paranormal phenomenon from cashen s gap on the isle of man, united kingd

FRATER U D PRACTICAL SIGIL MAGIC

hether a sigil is the gcorrect h one or not, but it is crucial that it has been created by the magician and is therefore meaningful to him/her. because s/he has constructed it for personal use, the sigil easily becomes a catalyst of his/her magical desire, and sometimes it will even waken this desire in the first place. this pragmatic approach which dominates present-day anglo-saxon magic (israel regardie, francis king, david stephen skinner, w, b. gray, conway, lemuel johnstone, to name but a few relevant authors) goes to show that austin osman spare, rather than aleister crowley, should be considered the real father of modern pragmatic magic.7 in the german-speaking countries, the situation is quite different. writers like quintscher, gregorius, bardon, klingsor and even spiesberger allo

beach, me: samuel weiser, inc, 1975. 5. first, numbers were assigned to the hebrew letters, and second, the cameas, or magical number squares, were related to the different planets. for example, the names of the planetary intelligences were converted into numerical values and then the pertinent numbers in the squares were connected with one another, the whole resulting in a sigil. the late israel regardie gives a detailed introduction into this method in how to make and use talismans (wellingborough, northamptonshire, england: the aquarian press, 1972 ff. 6. this term, which was coined by the author of this study, describes a certain type of magic which is based on subjective empiricism, or individual experiences without prior postulates. the opposite is dogmatic magic, which demands a fai

al squares, or cameas, are often used as a basis for the construction of individual sigils. in fact, the traditional sigils for planetary spirits and demons have been cabbalistically construed with the help of these cameas. since this technique belongs to yet another important branch of sigil magic and is relatively unknown, it shall be covered here. the following explanations are based on israel regardie fs excellent book how to make and use talismans, which contains a very clear summary, though the author refers to the older material of the golden dawn and other writers have explained the system elsewhere.14 to be able to use these systems, however, you need a sound basic knowledge of cabbalism and planetary magic. unfortunately, these cannot be taught here and would lead away from our m

c e assigned numeri constructing sigils with planetary cameas/ 107 these letters are arranged in nine gchambers h according to their decimal values: depending on the appropriate magical camea, sometimes it is necessary to reduce a numerical value so that the pertinent number in the camea can be touched when drawing the sigil. for example, look at the demon bartzabel of the mars sphere, following regardie(p.15. in hebrew this name is written (from right to left: lamed aleph beth tzaddi resh beth 30 1 2 90 200 2 108/ practical sigil magic ters: the magical camea of mars follows, one version in numbers, the other in hebrew let ou will note that the numbers 200, 90 and 30 do not ap e, two rcs are drawn. let fs have a look at this sigil in its camea figure 27. in this example, the traditional

part of the magic n fraternitas saturni.the brotherhood of saturn is a german magical order. highly secretive, some of their teachings are just coming to light. hermetic b 0. its importance is in its unique combining of numerous magical systems into a coherent whole. its membership included william butler yeats, arthur machen, sax rohmer, macgregor mathers, dion fortune, aleister crowley, israel regardie, a.e. wait n iot (the magical pact of the illuminates of thana glossary/ 127 tually became its sole ader the greater key of olom .the philosophical belief that abstractions, generalities or universals have no objective reality order of eastern templars. founded in the late 1800s, it claimed to koans.a buddhist method for meditation, it involves giving the meditator an idea with no simple

FULLER J F C SECRET WISDOM OF THE QABALAH

1889. the kabbalah, its doctrines, development, and literature, christian d. ginsburg, second impression, 1920. the holy kabbalah, a. e. waite, 1929. the secret doctrine of israel, a. e. waite, 1913. the history of magic, eliphas levi, 1913. the book of formation or sepher yetzirah, knut stenring, 1923. the zohar in moslem and christian spain, ariel bension, 1932. a garden of pomegranates, israel regardie, 1932. q.b.l. or the bride's reception, frater achad, 1922. the anatomy of the body of god, frater achad, 1925. secret wisdom of the qabalah page 11 chapter i the wisdom of the qabalah the qabalah the qabalah is not a holy book as are the vedas, the bible, and the koran. it is not a book at all: instead it is a secret traditional knowledge, the hidden thought of israel, which, like gold e

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

dered and olceult] rleview]workimpaired (diary, 29 march 1930).theordermembers assistedwitha regular season ticket for his travels to london and occasional gifts of cash; there was also a little money fromwritingreports for publishers.oneof these reports was a decisiverejectionof a book that,withhindsight, hemighthave viewed differently.injune1935 waite worked conscientiously on areporton 'israel regardie's g.d. revelations, the introductory volume of which has been submitted for my opinion by george routledge&sons. by the end of the month 'on the authorityofmy reports, routledge had declined the book. waite didnotapprove of the publicationofthe g.d.rituals-althoughhe toyedwiththe idea himself in 1937 and rider announced on the dust-jacket ofthesecrettraditioninfreemasonrythe imminent publ

month 'on the authorityofmy reports, routledge had declined the book. waite didnotapprove of the publicationofthe g.d.rituals-althoughhe toyedwiththe idea himself in 1937 and rider announced on the dust-jacket ofthesecrettraditioninfreemasonrythe imminent publication ofthesecretritualsofthe'rosycross,i.ee .the non-grade -ceremoniesofthe independent and rectifiedrite-andpridedhimself on scotching regardie'splans in england. in december 1936 hewroteto a formerordermember, frater in aeternum, to advise him thatthere are spurious temples in existence, and as an illustration of the kind of personswhomthey includeitmay be mentioned that ajewis attempting to find a publisher in america or here (where he has so far failed)whowill risk capital over the publication of all g.d. rituals, knowledge le

c howe's,themagiciansofthegoldendawn,(1972; reprinted 1985) in which the questionofthe cipher manuscripts and theannasprengelletters is treated exhaustively.theofficial documentsofthe order, an accountofits structure,workingsand membership, and a listofallknownmembers, are given in myownstudy,thegoldendawncompanion(1986).for the rituals, themostextensivestudy-whichprints mostoftherituals-isisrael regardie'scompletegoldendawnsystemofmagic(1984).theinstructional papersofthe second order,knownas'flyingrolls, are printed inastralprojection,magicandalchemyedt by francisking(2nd edition, 1986. 4. florence farr (mrs edward emery (1860-1917) is better-known as an actress, friendofw. b. yeats, and as bernard shaw's'newwoman'than as a magician.butthe goldendawnwas animportantpartofher lifeduringits

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

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

his own researches.theyproved equally valuable for mine, as they dovetailed neatly into waite's papers and thus filled most of thelacunaein the existing taleofthe order from1903to1914.a numberofthe more interesting documents from these newsources-bothritual andhistorical-areprinted here, as appen255 dices to the book, for the first time. and, as a counterbalance to so much waite, there is israel regardie's foreword.drregardie is the very antithesis of waite, being practical, magical and concise with his words.itis a privilege to be sandwiched between him and waite: that two such men, each great in his own way, and each in total opposition to the other, could find so much oflastingvalue in this extraordinaryorderis a wonder beyond human comprehension.thattheydidfind it is justification eno

into communication with spiritual and invisible things'.10an account of the practical and theoretical workof both the first and second orders is given in chapter 5 of this book, but the texts quoted there and in the32thegoldendawnappendices do not exhaust the activities of the order; the reader seeking full enlightenment, or more complete confusion, is advised to seekitout in the pages of israel regardie's compre255 hensive study. by march 1890, after countless aeons on the astral planes and two years in the real world, all opposition was routed and the hermetic order of the golden dawn ruled supreme over a bandofsome seventy-eight rosicrucians scattered about the country and gathered into its three temples.thesiting of these temples indicates the order's dependence upon the s.rj.a. for a

ay withmagic-itbrought untold trouble in its wake. references:iarthur machen,thingsnear and far(1923),pp,1,52-153.2w.b.yeats,storiesofredhanrahan:thesecretrose:rosaalchemica(1913),p.215.3see appendixb.4light,vol.8, no.370,p.55.5 s.l.m. mathers, thekabbalahurrveiled(1926),introduction by mrs mathers, pp.viii-ix.6lucifer,vol.4, no.22(tune1889, p.349.7ibid.p.350.8 ibid.p.351.9 ibid.p.34926710 israel regardie, thegoldendawn,vol.i(1937),p.75.3. actionbefore 1892 the order was without magic, and for the first four years of their rosicrucian lives the members were spiritual philosophers. as mathers told yeats 'we only give you symbols..because we respect your liberty" when he did give them something other than symbols it was the fully-fledged workings of the second order, which was run by mathers

of a greater scheme than had ever dawned in the consciousnessofany makerofmasonic degrees under any grand lodge or chapter, con255 clave or preceptory, in the whole wide world."action37mathers was not content with the christian contentofrosicruciansymbolism and introduced many egyptian elements which were yet extremely effective.thefull testofthe ritual, with a descriptionofthe vault, is given by regardie,"butthe following notes, made by w. a. ayton some time after his initiation in september1892,reflect anunderstanding-ormisunderstand255ing-ofthe ritual at the timeitwas created.theodd conclusion ishomeeclectic aberrationofayton's own: 5=6 ritual important to know by heart.first point. end of secondadept's prayer'0god the vast one &c &c second point. secondadept's prayerin thev[al.ll]t&chi

aos, so far as other matters were concerned, with brodie-innes in a state of white rage."notonly the meetingbutthe whole order had been dissolved. in the form it had taken since 1888 the golden dawn was no more.references:1w.b.yeats,memoirs(1972),p.27.2 arthur machen,thingsnearand far(1923),p.154.3elliehowe,magiciansofthegoldendawn(1972 ,p.93.4a.e.waite,shadowsofliftandthought(1938),p.16r.5israel regardie,thegoldendawn,volume2(1938),pp.155-244.6howe,op.dt.,p. 129. 7 [e. berridge,'therosicrucian mystery from the standpoint of a rosicrucian, in a. e. waite (ed),theunknownworld,vol.i,no.2(september 1894),p. 86. 8 waite,op.cit.,p.126.9 howe,op.cit.,p. 165.10[aleister crowley],therosicrucianscandal,by leo vincey(1913),p2679267iihowe,op.cit.,p,180.12ibid.,p.210.13ibid.,p.225.14waite,op.cit.,p.22

n, and was required to construct the badge of admission-heavy with sym255bolism-foreach grade as he entered it. on a more practical level the student learned the pentagram ritual. this was used both for invokingelemental spirits and for banishing them; it was also the nearest thing to a purely magical ritual found within the first order curriculum. published ritualsofthe order, both crowley's and regardie's, give technically accurate versions of the ritual, but a more general description ofit was made public (without acknowledging its source)bydion fortune:in dealing with elementals or non-human entities the pentagram, or pentalpha, is the best weapon.thisis a five-pointed star drawn in a particular way. pointing the first and second fingers of the right hand, and folding the others into t

forces.itexplains why the enochian language is so important:'thesespecial angelical language letters havemore.magical virtue thanthecommon hebrew, or english letters; especially in respect to the working ofthesquaresofthe tablets in spirit vision or the so called methodofskrying in the spirit vision: they are therefore more sigils than simply letters' a modified formofthe whole text is printed in regardie's final volume. a later manuscript, labelled 'y, explains the occult signifi255 canceofthe gameofchess, and gives the basisofoneofmathers'most fascinatinginventions-enochianchess. according to mathers 'like thetarotoriginals the chess pieces were anciently small figuresofegyptian gods, representing the operationofthe divine forcesofnature'.theywere thus ideal for transference to the enoch

and some of the temple settings of the f..r'.c..for the universal order which he was then engagedinreorganizing (its purposewas-findis-theteaching of plato255 nie philosophy;ithas no ritual workings) few, if any, of waite's members made an impact upon contem255 porary occultismbutthe stella matutina moulded two of the three most influential writers on magicofthis century, dion fortune and israel regardie (the third, aleister crowley, moulded himself and so much has already been written about him that it would be pointless to say any more) dion fortune, under her real name of violetfirth-herpen-name was derived from her order motto'deanon fortu255na'-joinedthe london templeofbrodie-innes' alpha and omega in1919,working under maiya curtis-webb (later to be mrs trancheu-hayes, whom she took

ependence by cable) in timedionfortuneset up atempleofherown atqueens255borough terrace, the headquartersofthe inner light, in whichherformerchiefofhermes(hope hughes) became convincedthatshe worked black magic. black or otherwise she continued writing about magic and became oneofthe few magicians to earn a successful living fromherbooks. in this she was equalled byherfellowhermesinitiate, israel regardie. as a young man regardiehadacted for a time as secretary to aleister crowley, whom he greatly admired; as a resultofcrowley's influence he produced his first two books,agardeno/pomegranates(1930)andthetreeo/life(1932).thelatter contained much material from thegoldendawn, albeit filtered through crowley, and before its publication regardie sent the rough draft to maiya tranchell-hayes, who

tranchell-hayes, who had previouslyemanation79loaned him some magical manuscripts. in a letter he told her 'i have the utmost respect for your magical knowledge.theadept255 us minor degree of the g.d. was awarded not for nothing, i know. hence your criticisms will be worth much more to me' probably they were not, for the chiefs of the a'.0'.were unhappy at seeing their system published, and in1934regardie transferred his allegiance to the stella matutina. even here he became disillusioned by the opposition of elderly members to practical magic. dismayed by an ossified system, regardie determined to risk their deadly and hostile currents ofwill-deemingthese to be equallyossified-andbegan, in1936,to publish'theteachings, rites and ceremonies of the order of the golden dawn. by the time the f

rder of the golden dawn. by the time the fourth volume had appeared in1940many membersofthe stella matutina had become reconciled to thework-ifonly for the practical reason that the existence of a printed ritual removed theneedfor manual copying. a further result of his action was the birth of'thebrothersofthe path, a movement founded in yorkshire by anthony greville-gascoigne; it was inspired by regardie's works, devoted to the promotion of his type of occultism, and it published a journal calledthegoldendawn,to which regardie contributed a justification of his work. but the journal, the brotherhood and its ideals allvanishedin the second world war. none of the original templessurvived-thehermes temple in bristol lasted longest, dying in1972with its last chief, who protested to the end th

trroiewappeared, to present a non-sectarian rangeofesoteric knowledge and to provide, all unknown to its editor, a platform for the golden dawn. from that time on the stream of ideas, in books and articles, on every aspectofmagical thought has never ceased, although scholarship and common-sense have diminished in proportion to the distance in years from the time that the. order flourished. israel regardie has given the workings of the order, and the theories behind them, to the occult world at large, and imitators have followed behind him. foolishness and palpable falsehood are offered to a public who read and believe them.modemoccult fraternities,ofdoubtful parentage, loudly proc255 laim the immense antiquityofbeliefs that originated with west-kingdom91cott and mathers, their follies mult

be remitted at the discretion of the chiefs in certain cases.23.thetrustees of all the properties of the inner and outer orders are maw ahanuthesiand vigilate.24.theregular meetings of the second order are the first saturday injanuary, april,july and september at such times and places as may be appointed.selectbibliographythe greater part of the rituals of the order are contained in thefollowing:regardie, f. israel,thegoldendawn.anaccountoftheteachings,ritesandceremoniesof theorderofthegoldendawn.chicago,ariespress,1937-19404volumes.(arevisededition published byllewellynpublications(1971)isavailablefrom thorsons publishers) torrens, r. g.,thesecretritualsofthegoldendawn.welling255 borough, aquarian press,1973(the rituals printed date from1897but torrens' owntext ishistoricallyinaccurate a

GILBERT THE MAGICAL MASON

d, and the castles, or rooks, are definitely placed at the extreme right and left.themoves of the queen and bishop have been much altered. formerly the queen could only move diagonally, on her own colour, and the bishop moving diagon255 ally could only attack the next square but one.thepresent moves are now universally accepted.[this brief introduction to the history of chess is omitted by israel regardie in his account of enochian chess given inthegoldendawn,volume 4.]part two:kabalistic9.thekabalahthemembers of the blavatsky lodge of the theosophical society are all to some extent students of philosophy and religion, and although they are associated into a lodge chiefly to master thesecretdoctrine,which has been expounded to them in so learned and yet so interesting a manner by madame bl

GILBERT THE SORCERER AND HIS APPRENTICE

r inherent fascination that justifies this anthology of those writings. mathers published comparatively little, apart from his books, and muchintroduction11of what did appear. was ephemeraloccasional letters and brief pieces inlightandlucifer,and an an too brief pieceonthe rosicrucial1s forthes,iu.a.his,most important papers are thosepreparedforthegoldep.dawn, manyofwhich were published by israel regardie, while others appeared in francis king'sastral projection, magic andalchemy,anda few are printed in my own studyofthe order.iithe most significantof those remaining are given here, together with his claviculefor the s.r.i.a. and a short paper on the kabalah written for arthur machen, who was then, in 1887, the editorofwalford'santiquarian magazine .mathers' papers were written principally

GILBERT R A THE MASONIC CAREER OF A

nto freemasonry, but there were other influences at work upon him before this time. diana vaughan and devil worship in france it to be known publicly, but he admitted it to voorhis and others in private. 24[24] slt, p. 126 25[25] the second order worked a spectacular rosicrucian initiation, devised by s. l. macgregor mathers who 'had a genius for constructing such rituals. it is printed in israel regardie's four-volume work, the golden dawn (chicago, aries press, 1937-1940. 26[26] slt, p. 160 from 1886 onwards french anti-masonic feeling had been exacerbated by the writings of an apparently reformed anti-clerical writer, gabriel jogand pages, who wrote under the pseudonym of leo taxil and began to issue a series of outrageous and inflammatory works hostile to freemasonry27[27. each success

GNOSTIC CATECHISM

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

manity into one mindless, physical, demiurgic superorganism- the new world order. the limits of the mind when working with models of the mind, we need to appreciate the innate limits to our model. as discussed earlier in this course everything cannot be reduced to psychological equations. in various traditions of magic, for example, psychology is a pre-requisite for occult training, indeed israel regardie of golden dawn fame suggesting eight or nine years of psychoanalysis before any practical occult gnostic theurgy page 67 instruction should begin. while we may not go that far, it is imperative that the gnostic understand the nature of the mind as well as that of the spirit. in some sense there are two very distinct forms of occult practice, psychological techniques and spiritual techniqu

se languages and their relationship to the kabbalah and gnostic practise. the word rune comes from runa and means to whisper, in some sense this suggests the great respect shown for these languages by the original practitioners. to whisper and to speak from mouth to ear- each suggests the original oral nature of the alphabets and hence their close relationship to the kabbalistic mysteries. israel regardie in his introduction to enochian studies gives us some good advice about the its power and dangers, this warning can certainly be extended to apply equally to the use of all occult alphabets. enochian is a very powerful system and if carelessly used will bring about disaster and spiritual disintegration. the warnings given are not be to be regarded as platitudinous moralising but represent

GOLDEN DAWN LESSER BANISHING RITUAL OF THE HEXAGRAM

s the purpose of the lbrp, one should learn to banish the planetary influences. the banishing ritual of the hexagram (brh) serves this purpose. like the lbrp, though, it is a minor banishing for lesser workings. before attempting to consecrate any magical weapons both the supreme ritual of the pentagram and hexagram should be learned. however, with this ritual and the lbrp, rituals such as israel regardie's middle pillar exercise can be performed -frater p.a.l. face east. perform the qabalistic cross as in the lbrp. perform the analysis of the keyword. trace the banishing hexagram of fire, in gold, before you in the air vibrate ararita and end in the sign of silence. turn to the south. trace the banishing hexagram of earth. vibrate ararita turn to the west. trace the banishing hexagram of

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

f all previous energies 2 notes: excerpted from the "ritual use of magical tools" chic and tabatha cicero, 2000, llewellyn publications, st. paul, mn. 1. excerpted from the "ritual use of magical tools" chic and tabatha cicero, 2000, llewellyn publications, st. paul, mn. 2. 3. the lvx signs vs. the portal signs "in some of the rituals suggested in this curriculum (the sirp, the sbrp, the brh, and regardie's opening by watchtower) call for the initiate to give the lvx signs after tracing the spirit pentagrams. this is because traditionally, advanced rituals of this type were performed only by initiates in the grade of adeptus minor (or higher. the lvx signs are the grade signs of an adeptus minor, not necessarily the grade sign of the element of spirit. the fifth element is conferred on an

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

and, michael. on my left hand, uriel. for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. notes: 1. excerpted from the "ritual use of magical tools" chic and tabatha cicero, 2000, llewellyn publications, st. paul, mn. 2. the lvx signs vs. the portal signs "in some of the rituals suggested in this curriculum (the sirp, the sbrp, the brh, and regardie's opening by watchtower) call for the initiate to give the lvx signs after tracing the spirit pentagrams. this is because traditionally, advanced rituals of is type were performed only by initiates in the grade of adeptus minor (or higher. the lvx signs are the grade signs of an adeptus minor, not necessarily the grade sign of the element of spirit. the fifth element is conferred on an in

GOLDEN DAWN RITUALS A

f [y] 33. enochian dictionary the adept must now pass an examination on [f. 34. z2 consecration and invocation the adept must now pass an examination on [h. the adept must now pass an examination on assigned ritual work [h1. reading list for z.a.m *1. astral projection, ritual magick and alchemy by francis king *2. fama fraternitas (provided *3. confessio (provided) 4. the middle pillar by israel regardie 5. the gospel of john- new testament 6. the book of revelations- new testament 7. genesis- old testament 8. ezekiel- old testament 9. the philosopher's stone- by israel regardie 10. catenea- by homeri 11. lexicon of alchemy- by rulandus 12. philosophy of natural magic- by agrippa 13. egyptian magic- by florence farr 14. the kabbalah unveiled- by s.l. mathers 8 15. zanoni- bulwer lytton 16

GOLDEN DAWN RITUALS E

signs of the zodiac on the twelve petals. they follow the standard order: uppermost h a w b z c j d f e y f 4 lowermost l g n h s i u j x k q l the seven double letters located in the middle row under the outer circle of the zodiac are allotted to the planets. they are listed in order of exaltation. these are as follows: 1. p 2. r 3. b 4. d 5. g 6. t 7. k please note that t and k are incorrect in regardie's, the golden dawn. the inner three petals allude to the three mother letters. these relate to the three elements of m (a, o (c, n (m. notice that o and n are counter changed with m as the reconciler. this gaurantees that the forces of the arms should not over ride the planetary and zodiacal forces in the rose of creation. in other words, the petals of the elements are on the opposite sid

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

e link between the secret chiefs and the more external forms of the order. it was requisite that such a member should be me who, while having the necessary and peculiar educational basis of critical and profound occult archaeological knowledge, should at the same time not only be ready and willing to devote himself in every sense to a blind and unreasoning obedience to those secret chiefs. israel regardie described mathers fateful encounter in this way: while walking in the bois de bologne one day, meditating. mathers claimed triumphantly that he was approached by three men. he asserted that these were adepts belonging to the hidden or secret third order, and therefore belonged to that category of men described in the cloud upon the sanctuary. apparently, so he claims, they had materialize

ome suggested sourcebooks: in search of tbe masters behind the occult myth by paul johnson ufos: operation trojan horse by john a. keel passport to magonia by jacques vallee the lliuminoids by neal wilgus the nine unknown by talbot mundy the morning of the magicians by pauwels and bergier the occult reich by j.h. brannan the spear of destiny by trevor ravenscroft the eye in the triangle by israel regardie the confessions of aleister crowley by aleister crowley the autobiography of malcolm x as told to alex haley magick without tears by aleister crowley, edited by regardie thus spoke zarathustra by friedrich nietzche the last testament by greg rickman valis by philip k. dick 84 allen h. greenfield the transmigration of timothy archer by philip k. dick radio free albemuth by philip k. dick w

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

k. enochian magic contains the theory of how and why the magick works. this manual, an advanced guide to enochian magick (wi th a final k, explores the many uses and applications of those basic principies. the magical system described here and in enochian magic borrows heavily from both the golden dawn and aleister crowley. students of this magical system are referred to the golden dawn by israel regardie and crowley's the vision and the voice (liber xxx, as well as liber lxxxix vel chanokh, both of which can be found in gems of the equinox by israel regardie. the golden dawn is available from llewellyn publications. in my opinion, enochian magick ranks as one of the most powerful branches of western magick and occultism. it rivals the hebrew qabalah in scope, and provides an alternative t

he english translation, though in places difficult to understand, contains passages of a sustained subiimity that shakespeare, milton and the b ble do not surpass" aleister crowley, confessions "the enochian language is not just a haphazard combination and compilation of divine and angelic names drawn from the tablets. apparently, it is a true language with a grammar and syntax of its own" israel regardie, the enochian language the enochian alphabet was given to the public by sir john dee and edward kelly and enhanced later by the golden dawn and aleister crowley. each letter has a specific magical meaning and gematria number associated with it.when letters are combined to forro magical words of power, the individual letter meanings combine to indicate the overall formula of the word or na

ns and voices that are encountered by the mind. 31 this operation was the favorite of dee and kelly. in addition, crowley used the method of skrying to visit each of the thirty aethyrs. 32 the watchtowers regardless of their origin, these tablets and the whole enochian system do represent realities of the inner planes. their value is undoubted, as only a little study and application prove. israel regardie, introduction to the enochian system a knowledge of these tables could then, if complete, afford an understanding of the laws which govern the whole creation. the hermetic order of the golden dawn. the book of the concourse of the forces figure 1, appendix a, shows the four great watchtowers connected by the black cross as constructed by john dee and given to the public by aleister crowle

ity, pessimism, stability, endurance. it rules capricorn and aquarius. 75 magical preparations thus shall we prepare him for the confrontation of choronzon and the ordeai of theabyss, when we have received him into the city of the pyramids. aleister crowley, liber os abysmi proper preparation is the basic rule for every phase of the magical arts. without this, only disaster can zoom ahead. israel regardie, the complete golden dawn system of magic, vol 5 in addition to reading and comprehending enochian magic as well as other works on magick, you would do well to assume a magical name, take a magical oath, and begin a magical diary. initiation into a magical organization is not necessary. self-initiation is just as reliable. the important thing is to malee your body of light, or your "magic

onse quences of such a visita-ron could be harmful. the most important invocation to be conducted by you, the enochian magician, is that of your own holy guardian angel. an exercise for such an invocaron is presented later in this manual. 88 an enochian invoking ritual the following ritual has been adapted from the golden dawn's invocation ritual called the 'formula of opening by watchtower (i.e, regardie's watchtower ceremony. step 1. use your sword to perforan the appropriate banishing rituals of the pentagram and hexagram. the enochian pentagram and hexagram rituals are given later in this manual. step 2. enter your body of light. hold your wand before you. stand facing the watchtower of fire in the south. see fue radiate from your wand and say: behold, all the phantoms have vanished, a

e s t s the powe r ful f o r c e s o f l o v e and ka rma manifesting together within a single individual person. the invocation of such a being is an important step in realizing the great work 273 enochian healing within every man and woman is a force which directs and controls the ent ire course of l ife. properly used, it can heal every af f liction and ailment to which mankind is heir. israel regardie, the art of true healing to heal diseases it is not indispensable, however desireable, that the psychopathist should be absolutely pure; there are many in europe and elsewhere who are not. if the healing be done under the impulse of perfect benevolence, unmixed with any latent selfishness, the philanthropist sets up a current which runs like a fine thrill through the 'sixth' condition of

he fiery penetrating power of the mind inwards upon itself, and exalting the emotional system t o a c e r t a i n p i t c h, we ma y b e c ome awa r e o f previously unsuspected currents of force. currents, moreover, almost electric in their interior sensation, healing and integrating in their effect. it is the willed use of such a force that is capable of bringing health to body and mind. israel regardie, the art of true healing the magical healing techniques that follow require that you first construct, and charge, a talisman of the magick square of olap. in each case, carefully record the results of your magical operations in your diary. a beginner's healing ritual. this ritual is addressed to self-healing but can be easily changed to address the healing of others. step 1. consecrate a

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

n extremely powerful form of ritual, designed primarily for working with the averse forces in a safe and sane fashion. s. l. macgregor mathers spent a great deal of time studying and translating magical grimoires including the greater key of solomon,2 the lesser key of solomon3 (also known as the lemegeton, the grimoire of armadel,4 and the book of the sacred magic of abra-melin the mage.5 israel regardie contended that the magical grimoires contain the remnants of an ancient form of psychology, although in a greatly corrupted form. this corruption is likely due to the official condemnation of magic in all its forms by the christian church during the middle ages. thus the repressive paradigm prevalent in europe during the middle ages degraded the ancient and sacred science of theurgy into

tion of magical evocation within rosicrucian magic from a psychological perspective. modern psychology offers the magician important insight into processes known to theurgists for thousands of years. the notion of the unconscious, an aspect of the psyche lying beneath the threshold of conscious awareness, provides new insight into the nature of the entities previously understood as demons. israel regardie suggested that "the term 'complex' has achieved a fairly wide notoriety during the last quarter century since the circulation of the ideas of freud and jung. it means an aggregation or group of ideas in the mind with a strong emotional charge, capable of affecting conscious thought and behavior."7 living in the dark realm beyond the light of consciousness, the complexes enjoy a sort of se

dark realm beyond the light of consciousness, the complexes enjoy a sort of semiautonomy within the psyche. whether the magical forces, angels, and demons exist objectively or rather merely subjectively within the psyche of the magician is an epistemological question that goes beyond the scope of the present discussion. for practical purposes, it is quite useful to consider the forces at 7 israel regardie, the art and meaning of magic (toddington: helios, 1964, p. 32. 4 times as though they were objective and in other instances to treat them as though they were purely subjective psychic contents of the magician. this is not dissimilar to the scientific understanding of light. we may best understand certain properties of light by considering it as a wave and others by considering light as a

them, and attempts learn about their nature, function, and mode of operation in the process. before the evocation, this had remained completely unconscious or, so to speak, in the darkness. with time, the adept learns to quickly recognize these forces whenever they manifest in his or her day-to-day life and to direct their operation to the service of greater psychic unity 5 and harmony. as israel regardie put it "no longer are they [the demons] independent spirits roaming the astral world, or partial systems roaming the unconscious, disrupting the individual's conscious life. they are brought back once more into the personality where they become useful citizens so to speak, integral parts of the psyche, instead of outlaws and gangsters, grievous and dangerous enemies threatening psychic un

e. at length, the magician learns to act in coordination with divine guidance and true will, consciously directing and administrating the dark forces like the conductor of a symphony. thus the major adept becomes the conductor of an orchestra of forces that once conducted him (or her, unseen and unobserved, from the darkness. thus we may understand what an r. r. et a. c. paper published by israel regardie means when it says "hear thou, then, a mystery of the knowledge of evil. the 5=6 ritual of the adeptus minor saith that 'evil helpeth forward the good' when the evil sephiroth are expelled from the nephesh into the evil persona, they are, in a sense, equilibrated therein. the evil persona can be rendered a great and strong, yet trained, animal whereupon the man rideth, and it becometh a s

nderstand the necessity of evil in material creation. wherefore, also, revile not overmuch the evil forces, for they have a place and a duty, and in this consisteth their right to be. but check their usurpation, and cast them down unto their plane."10 10 the golden dawn (the original account of the teachings, rites, and ceremonies of the hermetic order of the golden dawn [1937, revealed by israel regardie, 6th ed (st. paul: llewellyn, 1989, p. 1 e i'axloitoit' v* fv v* cection..grj5>fe7 teutonic mythology. jacob geimm. teutonic mythology by jacob grimm. translated from the fourth edition. with notes and appendix james steven stallybrass, vol. iii \c london: george bell& sons, york street, covent garden. 1883. butler& tanner, the sclu'ood priiiting workst frome, and london, q'u^ al..io- pre

HOMSI

ous; and that, therefore the implication which may be inferred by a reasonable person from the manner in which the homsi/hogdi, or its mr. robert a. zink, presents these materials that the homsi/hogdi, or its mr. robert a. zink, has any proprietary interest therein is equally without foundation. other portions of the materials consist of commentaries made by bona fide authors, among them dr. f.i. regardie, pat zalewsky, francis king and others, which were originally made by these individuals so that the materials might be legitimately copyrighted as anthologies. in every instance, the materials so copied were presented without credit to any of these individuals. in fact, the homsi/hogdi for years made highly derogatory references to dr. regardie, i.e. that he was an "oath breaker" and had

be legitimately copyrighted as anthologies. in every instance, the materials so copied were presented without credit to any of these individuals. in fact, the homsi/hogdi for years made highly derogatory references to dr. regardie, i.e. that he was an "oath breaker" and had never attained a grade higher than practicus. nevertheless, the initiations in these materials were copied directly from the regardie anthology, references to the "stella matutina" and existing errors inclusive. as to this version of the materials themselves, they were, to the best of my knowledge, compiled primarily between 1992 and 1994 by john brawl, sonya nieman zink, zack ramsey and robert a. zink. the materials in my possession printed prior some point in 1998, indicate that they were copyrighted to homsi, an unin

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ery recent (1888) foundation. the suggestion that gardner could now use his room 'for all sorts of experiences' implies that he could practise certain rituals, such as the lesser banishing ritual of the pentagram, without the participation of other adepts. this esoteric exercise is apparently not without its therapeutic effects. in 'suster's answer to howe, a hostile chapter contributed to israel regardie's what )iou should know about the colden dawn (falcon press, phoenix, arizona, usa, 1983, mr gerald suster wrote 'anyone who doubts this should try performing the lesser banishing ritual of the pentagram daily for six months- it will occupy less than ten minutes a dav. i have done this myself and experienced improvement on everv level of my life. mr howe would be well advised to go and do

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

tizecoy google digilizocb, google digilizocb, google !cb, google digilizocb, google digilizocb, google digilizocb, google digilizocb, google i digilizocb, gooesby the same author the golden dawn the tree of life the middle pillar the philosopher's stone the eye in the triangle a garden of pomegranates in this series how to make and use talismans a practical guide to geomantic divination by israel regardie the aquarian press 37/38 margaret street, london, w.e first published june 1972 israel regardie 1972 contents introduction 1. the gcomantic symbols 2. method 3. the judge and two witnesses 4. the question 5. the i louse 6. the presiding genius 7. summary of divining process 8. an example paqc 7 11 20 33 3g 39 42 50 isbn 0 85030 094 0 hardback) isbn 0 85030 095 9 (paperback) typeset in gre

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

y his dependence on christian sources. he gives a fair account of sy: its background, editions, and content. 20073 8 stenring also includes the thirty-two paths of wisdom, saying that his tabulation of paths and their titles will be given according to comtesse calomira de cimara (from her french translation of 1913, and the translation of the tract according to waite and westcott* comment: israel regardie, on the thirty-two paths of wisdom: it seems to me, after prolonged meditation, that the common attributions of these intelligences is [sic] altogether arbitrary and lacking in serious meaning (a garden of pomegranates, introduction, p. iv) hall, manly palmer. the secret teachings of all ages. an encyclopedic outline of masonic, hermetic, qabbalistic and rosicrucian symbolical philosophy

KNOWLEDGE LECTURE ONE

thus, these two chapters, which are represented by their illustrations upon the pillars, represent the advance and purification of the soul and its union with osiris, the redeemer, in the golden dawn of the infinite light, in which the soul is transfigured, knows all, and can do all, for it is made one with the eternal god. khabs am pekht konx om pax light in extension! source: principally israel regardie, and "the equin: iii third knowledge lecture the soul is divided by the qabalists into three principal parts: neschamah- the highest part, answering to the three supernals, and to the higher aspirations of the soul. ruach- the middle part, answering to six sephiroth from chesed to yesod, inclusive. and to the mind and reasoning powers. nephesch- the lowest, answering to malkuth, and to th

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

o, and the group almost disappeared entirely until its surprising resurgence in the 1970s. crowley s impact has continued to be tremendous among almost all the magical groups. see also left-hand path;magic and magical groups for further reading: crowley, aleister.magic in theory and practice. new york: castle, 1929. king, francis. sexuality,magic and perversion. london: new english library, 1971. regardie, israel, ed. gems from the equinox: selected writings of aleister crowley. st. paul, mn: llewellyn, 1974. curse of the demon john holden, a skeptical psychologist, goes to a conference on the paranormal in this 1957 film. there he meets julian karswell, a self-proclaimed warlock, but refuses to believe that the eccentric individual leads a cult of evil devil-worshipers. karswell responds

ly condemned. homosexual behavior was regarded as impure. drugs and animal sacrifice were also forbidden. see also crowley, aleister;magic and magical groups for further reading: gilbert, r. a. the golden dawn scrapbook: the rise and fall of a magical order. york beach, me: samuel weiser, 1997. the golden dawn, twilight of the magicians.wellingborough, northamptonshire, uk: aquarian, 1983. israel regardie, the golden dawn: an account of the teachings, rites, and ceremonies of the order of the golden dawn. 2 vols. 2nd ed. st. paul, mn: llewellyn, 1969. hex as commonly used, the term hex means an evil spell or bewitchment, and is almost precisely interchangeable with the word curse. it derives from the german word hexe, which means witch. hexe, in turn, comes from the old german term for hag

y, aleister; hermetic order of the golden dawn; left-hand path;magic and magical groups for further reading: crowley, aleister.magic in theory and practice. new york: castle, n.d [ca. 1929. king, francis. sexuality,magic, and perversion. london: new english library, 1971. randolph, paschal beverly. eulis: affectional alchemy. 5th ed. quakertown, pa: beverly hall, confederation of initiates, 1930. regardie, israel, ed. gems from the equinox: selected writings of aleister crowley. st. paul, mn: llewellyn, 1974. ordo templi satanas the ordo templi satanas (ots) was associated with the church of satanic brotherhood. some of its members were former members of the brotherhood, with which it shared many practices, beliefs, and organization. its temples were located in indianapolis, indiana, and i

LIBER 777

shared between two or more. 6 the book of the concourse of the forces is the title of a collection of golden dawn papers loosely based on the enochian material which emerged from the ceremonial skrying of john dee and edward kelly. crowley later published a terse and incomplete abstract of this material as a brief abstract of the symbolic representation of the universe in equinox i (7-8. see also regardie (ed) the golden dawn, vol. iv. 7 this would not be a view generally shared by most serious practitioners and students of dee and kelly s magick. unless crowley is talking about the g.d. version of enochian magic in 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. t

to symbols appearing in golden dawn rituals. line 26: possibly should read calvary cross of 6, solid i.e. a cross composed of six cubes which will have a surface area of 26 squares. col l. line 31-bis: add ire (to go. see the book of thoth, appendix 2, diagram 8. note s.v.a.t.i, sub umbra alarum tuarum iehovah (or isis. col li. this arrangement differs slightly from the g.d. attributions given in regardie (ed, complete g.d (buried in the ring and disk paper, in that t and y have been interchanged. in the printed edition of 777, g was given in line 1 as well as line 13, and$ in line 10 (c did not appear on the table. these have been corrected as compositor s errors$ has been placed in line 1 and c in line 10 in accordance with g.d. attributions. for each letter, upper case and lower case fo

luto to kether, neptune to chokmah and uranus to da ath (see the description of atu xxi, ibid p. 119. cols. cxlix cli. agrippa (tom. ii cap. xxxvii) gives a somewhat different set of images for the decans, along with the significance of each. it is believed agrippa derived from latin translations of the picatrix, a medieval arabic work on magic. the images given here are close to those printed by regardie in complete golden dawn, and thus probably represent those circulating in the g.d (possibly deriving from petro d abano, though regardie also gave the signification of each image (similar but not always identical to those in agrippa. cols. clv clxvi. i have added transliterations of the names of the spirits and numbers according to the order in which they appear in the goetia. planetary s

tchtowers (with about half the squares omitted to get it the right size. it was probably created by w. wynn westcott. for a more detailed account see zalewski, enochian chess of the golden dawn (llewellyn. rather than attempt to transliterate and then decipher the coptic names given by crowley (some of which i suspect are corrupt or misprinted) i will give the versions of these names as listed in regardie (ed, complete g.d (tom. x pp. 113-4. in many cases these are not reasonable transliterations of the names printed in 777. fire: bishop: toum. queen: sati-ashtoreth. knight: ra. castle: anouke (possibly ankhet, a title of isis) king: kneph (khnemu. water: bishop: hapimon (the nile god) queen: thouerist (ta-urt the hippopotamus goddess) knight: sebek castle: shu king: osiris air: bishop: sh

LIBER CHANOKH

e of watchtowers, or liber logaeth, though the latter seems to be the favoured interpretation. logaeth survives in bl sloane ms 3189, liber mysteriorum sextus et sanctus, in edward kelly.s handwriting. this copy has the title .the book of enoch, revealed to dr. john dee by the angels, interpolated by elias ashmole. to the best of my knowledge nobody has deciphered logaeth to date. thomas head (in regardie (ed, 1984) claimed to have been able to solve some of the tables and tentatively translate some of the material in the .angelic language. contained in the book; he did not give further details and as far as i am aware has not published his findings. some researchers (e.g. laycock, 1978) are of the opinion that the material recorded in logaeth may be a glossolalia. it appears that some una

the work of writing the continuation onto him, but without result. correspondence relating to this was recently (2003) published in the o.t.o. internal magazine the magical link. the first part of chanokh was reprinted as the symbolic representation of the universe by unicorn press of seattle in the 1970s. both published parts were included in the compilation gems from the equinox edited by f.i. regardie, the plates vilely reproduced and the number of the work erroneously given as lxxxix, under which number it has occasionally been cited by later writers. i have adapted as a convenience regardie.s interpolation of .the symbolic representation of the universe. as a subtitle for the first part. it was again reprinted in enochian world of aleister crowley (enochian sex magick) by c.s. hyatt

erial in ben rowe.s enochian magic reference and clay holden.s pdfs of mysteriorum liber secundus and mysteriorum liber tertius. the general view of the great table was entered from the version in the equinox; the views of the watchtowers and tablet of union as pyramid squares were redrawn, the letters checked against plate iii and the symbols checked according to the golden dawn rules printed in regardie (ed, the golden dawn. the version of the .enochian. alphabet used in plates iv-ix is the ni enochiana typeface constructed by the present editor, closely based on the final forms of the letters from quinti libri mysteriorum appendix, as printed by laycock (1978. plate x has been redrawn and corrects a few minor errors (omission of some numbers and direction markers. as regards the text i

2: three books of occult philosophy. st. paul, mn: llewellyn publications. english translation of de occulta philosophia libri tres, cologne: 1533. crowley, aleister: liber xxx rum vel s culi sub figur cdxviii, being of the angels of the thirty thyrs the vision and the voice (also cited as .the vision and the voice. or .liber 418. in equinox vol. i no. 5 (1911, special supplement; in crowley (ed. regardie, gems from the equinox (st. paul, mn: llewellyn, 1974; scottsdale, az: new falcon, 1988; with crowley.s commentary in equinox vol. iv no. 2 (1998. dee, john: mysteriorum liber primus. mysteriorum liber secundus. mysteriorum liber tertius. quartus liber mysteriorum. liber mysteriorum quintus. quinti libri mysteriorum appendix these six .books. of ms. diaries (1581-1583) comprise bl sloane

l. 3. st paul mn: llewellyn. revised 2nd edition; originally published st paul mn: llewellyn, 1983. james, geoffrey (1984; ed/ trans: enochian evocation of doctor john dee, gillette, nj: heptangle. reprinted as enochian magick of doctor john dee. st. paul, mn: llewellyn publications, 1994. laycock, donald (1978: complete enochian dictionary. london, askin. reprinted new york: samuel weiser, 1994. regardie, francis israel (1984; ed: the complete golden dawn system of magic. las vegas: falcon press (1989; ed: the golden dawn. st. paul, mn: llewellyn publications. revised 6th edition; originally published chicago: aries press (4 vols, 1937-40. rowe, ben: enochian magick reference. revision 1.0, 1998. web-published. the copy previously linked to no longer exists; however this work has been mir

. as crowley gives no examples it is not clear which system he intended. 11: the following is all derived from golden dawn teaching rather than the dee manuscripts. 12: columns cxxxiii to cxxxvi. 13: more precisely, each square is referred to the sephirah modified by the element of the lesser angle; or to that sephirah in the qabalistic world corresponding (thus fire. atziluth, water. briah, etc. regardie gives the positions of binah through to geburah differently; zalewski (1990) gives the same reading as chanokh, stating this arrangement appears in westcott.s notanda to the g.d. enochian papers. 14: in addition the upper six are referred to the planets according to the scheme in 777 col. cxxiv .the heavenly hexagram. and to the tarot trumps corresponding. 15: see regardie (ed, the golden

LIBER COLLEGII SANCTI

, but this volume was not issued as originally intended (at the time of writing.december 2003.a reconstruction is said to be in the final stages of preparation. it was first generally published as an appendix to gems from the equinox (llewellyn, 1974; falcon press, 1982; new falcon, 1988, a collection of writings from the equinox and the appendices to magick in theory and practice, edited by f.i. regardie (in the 1988 edition, some amendations were made by an anonymous later editor to the last paragraph of section 8 of the tasks of a zelator and philosophus, apparently based on crowley notes, but still failing to completely resolve an anomaly noted below. liber clxxxv was printed again in equinox iv (1, commentaries on the holy books, with one further correction made as against the 1988 ed

el of knees. practicus: orange sash affixed to left sleeve. philosophus: green sash affixed to right sleeve. dominus liminis: replace black hood with a white hood, with the gthree neteru h (the triple egyptian gaxe h hieroglpyh signfying gthe gods h) below the eye-holes. this account been disputed; a different account of the outer order robes, said to be derived from a typescript prepared by f.i. regardie while he was crowley's secretary in the late 1920s, was published in the journal of the college of thelema, black pearl, in the late 1990s, and in an appendix to james eschelman fs book the magical and mystical system of the a a according to this the neophyte robe was plain black with a hood and the symbols added were as follows: zelator: silver eye in a triangle on the forehead; practicu

LIBER DCCCLX JOHN ST

heth israel doth not slumber nor sleep! lord s.iva, open thou the eye upon me, and consume me altogether in its brilliance! 1 [this is obscure: saturn in libra suggests the three of swords (sorrow) and the goetic demons purson and gremory, but crowley.s reference is perhaps better explained by the entry for the second decan of libra in the golden dawn paper on the magical images of the decans (in regardie, complete g.d; abbreviated in 777 cols. cxlix-cli .a man dark and of unpleasant face. a .face. of ill-deeds yet of singing and mirth, gluttony, sodomy and following of evil pleasures. cf. the long note on the formula of alim at the end of chapter iv of magick in theory and practice. t.s] liber dccclx 60 destroy this universe! eat up thine hermit in thy terrible jaws! dance thou upon this

mous as to be (once they were loose) quite out of proportion to all human wit or courage or address. and he held on his course, humbly, not hopelessly, not fearfully, but with an abiding certainty that he would endure unto the end. and now? in this great magical retirement he has struck many rocks, sprung many leaks; the waters of the false sea 1 [this lecture .the microcosm: man. is published in regardie (ed) the golden dawn] 2 [joseph mccabe, a rationalist writer of the period] john st. john 87 foam over the bow, ride and carry the quarter.is he perchance already wrecked, his hopeless plight concealed from him as yet by his own darkness? for, dazzled as he is by the blinding brilliance of this morning fs spiritual sun, which yet he beheld but darkly, to him now even the light of earth se

LIBER LIBRAE

thing in jupiter thou wilt blaspheme hwhy and in osiris hwchy. ask and ye shall have! seek, and ye shall find! knock, and it shall be opened unto you [this text is a slight adaptation by crowley of an instruction originally circulated in the practicus grade of the hermetic order of the golden dawn, titled gon the general guidance and purification of the soul. h the g.d. version may be studied in regardie (ed, the golden dawn and the complete golden dawn system of magick. gliber libra h was first published in equinox i (1) and reprinted in gems from the equinox and equinox iii (10, in the latter case with a questionable author credit to gthe master therion. h key entry &c. by frater t.s. for celephais press/ n.i.w.g. this e-text last revised 13.06.200t the paradigmal pirate (liber lll& lib

LIBER LVII

enroth. second is without limit [ws ya, i.e, infinite space. this is the primal dualism of infinity; the infinitely small and the infinitely 26 [reprinted heidelberg: georg olms, 1974; it may be found in academic libraries. t.s] 27 [figures mostly taken from golden dawn teachings or rituals which accompanied the instalments of the temple of solomon the king in equinox i (2-3. most can be found in regardie, golden dawn. t.s] 28 [i.e, crowley. t.s] 18 liber lviii great. the clash of these produces a finite positive idea which happens (see tycarb29 for a more careful study, though i must not be understood to indorse every word in our poet-philosopher.s thesis) to be light, rwa. this word rwa is most important. it symbolises the universe immediately after chaos, the confusion or clash of the i

extension of the number 6, both because 6 111([la= 111= 1= 6, and because the sun, whose greatest number it is, is 6 (i here interpolate a note on the .mystic numbers. of the planets. the first is that of the planet itself, e.g. saturn, 3. the second is that of the number of squares in the square of the planet, e.g. saturn, 9. the third is 56 [see the sepher yetzirah. t.s] 57 [in equinox i (2, or regardie (ed) the golden dawn. t.s] 58 [see the golden dawn z1 document. t.s] on the qabalah 39 that of the figures in each line of the .magic square. of the planet, e.g. saturn 15. a .magic square. is one in which each file, rank, and diagonal add to the same number, e.g. saturn is 8 1 6, 3 5 7, 4 9 2, each square being filled in with the numbers from 1 upwards. the last of the magic numbers is t

ublished in equinox i (5) as part v of the temple of solomon the king serial. essentially it was a filler, knocked together after j.f.c. fuller who had been doing the legwork of working up the series from crowley.s diaries and notebooks broke with the beast. in equinox i (10) it was declared to be liber lviii in class b (since 58. j grace, a secret title of the qabalah) it was reprinted by israel regardie in the qabalah of aleister crowley (a.k.a. 777 and other qabalistic writings) under the spurious title .gematria. omitting the opening and closing sections (which were intended to link it in to the serial) and the tables of correspondences (redundant as in that publication it was bound up with 777. it has also been printed as a pamphlet under the title .essay on number. hebrew words have

LIBER LXXVIII

of the r.r. et a.c, probably compiled or written by s.l. gmacgregor h mathers. remarks in square brackets embedded in the text are presumably by crowley. the tarot papers go h and gp, h a rather abstruse astrologico-qabalistic treatise concerning the projection of the tree of life into a solid sphere and the mapping of the 78 cards to the celestial heavens, are omitted. versions may be studied in regardie (ed) the golden dawn and the complete golden dawn system of magic. the most significant change in the divination method is that in the golden dawn version one counted 5 rather than 11 for aces; also, the g.d. paper instructed selection of the significator based on the appearance of the querent (c) ordo templi orientis this e-text last revised 25.08.2olliber mmcmxi a note on genesis from t

LIBER MMCMXI NOTE ON GENESIS

by bennett, with the exception of those signed .p. which are by crowley, and any others in square brackets, which are by the present editor. issues which cannot be dealt with in a brief footnote are discussed below. the text and footnotes contain a number of allusions to golden dawn rituals; summaries of these appeared in the temple of solomon the king in equinox i (2. they may also be studied in regardie (ed) the golden dawn and the complete golden dawn system of magic .daughter of the firmament .child of the sons of the mighty .spirit of the primal fire &c. are g.d. titles of the various tarot trumps: see 777 col. clxxx. as usual in the work of crowley and his associates .zoroaster. is here the author of the chaldaan oracles. most quotations are from an edition prepared by w. wynn westco

LIBER O

e before doing this. svb figvra vi. 19 11 this is generally interpreted as: the active equilibrating pentagram with the name ahih and the sign of rending the veil to be given before the pentagram of air or fire, the passive equilibrating pentagram with the name agla and the sign of closing the veil to be given before the pentagram of earth or water. the g.d. ritual of the pentagram (as printed by regardie) states that .the saluting sign of the 5 =6 grade. rather than the portal signs should be used with the spirit pentagrams. this probably refers to the sign of osiris slain but i am not totally sure about this. the g.d. also taught a .supreme ritual of the pentagram. the routine for which in each quarter runs as follows: make appropriate spirit pentagram while vibrating the tablet of union

LIBER SAMEKH

only connection with the goetia derives from that publication (and possibly from private magical work by crowley, bennett and others in which the two were combined. there is no evidence that the gbornless one h ritual in itself was an official g.d. paper; it may have been, but the evidence normally adduced for this, the gbornless ritual for the invocation of the higher genius h printed by israel regardie in vol. iii of the golden dawn, was compiled by regardie himself from the versions published by crowley, incorporating elements of other g.d. rituals, as regardie himself clearly stated in his ceremonial magic. according to his diaries published in equinox vol. i, crowley used this ritual for various purposes in private magical work between 1901 and 1906, most notably the extended series

rsion that went into the goetia, and were perpetuated in samekh. the greek text contains a few conjectural restorations (of damaged places in the ms; flagged by angle brackets) and corrections by preisendanz, e.g. arbaqiaw for ar. qiaw, iabawq iaw for ib. qiaw, eagie( eholy f) for ape, etc. the godwin transcription was reprinted in the 1994 gblue brick h, the 1995 weiser edition of the goetia and regardie fs ceremonial magic; the latter also includes godwin fs translation. liber viii this is an excerpt from the eighth athyr of liber cdxviii, the vision and the voice. neither the printed text in equinox i (5) nor crowley fs commentary as published in equinox iv (2) clearly delinate it, but the portion extracted here seems as good a demarcation as any. in the version of gliber viii h printed

rans /ed. ruth majercik. leiden: e.j. brill, 1989. crowley, aleister: 777. london: walter scott, 1909. included in 777 revised. 777 and other qabalistic writings. see the qabalah of aleister crowley. 777 revised. london: neptune press, 1955. reprinted in the qabalah of aleister crowley. book 4 part i. london: wieland, 1912. book 4 part ii. london: wieland, 1913. book 4 (parts 1 and 2 (intro. f.i. regardie. dallas, texas: sangreal, 1969; reprinted york beach, maine: weiser, 1980, 1992, 1998. the sangreal edition has a number of omissions in part ii; the one major one was restored in the first weiser printing, the remainder in the 1998 printing. commentaries on the holy books and other papers. see equinox iv (1. collected works (3 vols. foyers: society for the propagation of religious truth

des material by h.p. blavatsky, c.s. jones, and j.f.c. fuller. iv (2. the vision and the voice with commentary and other papers. york beach, maine: samuel weiser, 1998 (ed. william breeze. iv (3. the urn and other papers. in preparation. statements concerning the contents of this number should not be taken as definitive. the equinox of the gods. see equinox iii (3. gems from the equinox (ed. f.i. regardie. st. paul, minnesota: llewellyn, 1974; reprinted las vegas, nevada: falcon press, 1982; scottsdale, arizona, new falcon: 1988 (et al) how to make your own mcoto (comp. p.r. konig. munich: arw, 1996. liber aleph vel cxi. see equinox iii (6. the qabalah of aleister crowley (ed. f.i. regardie. yorke beach, maine: samuel weiser, 1973; reprinted as 777 and other qabalistic writings. magick (bo

quinox, 1976. facsimile reprint including crowley fs holograph annotations and marginal doodles, thame, oxon: first impressions, 1992. re-set reprint with additional editorial material, york beach, maine: samuel weiser, 1995 (ed. by william breeze. preisendanz, karl (ed: papyri graca magica: die griechischen zauberpapyri (2 vols. leipzig: teubner, 1928-31; second edition stuttgart: teubner, 1973. regardie, francis israel: ceremonial magic. wellingborough: aquarian, 1980 (ed) the golden dawn (full title: the teachings, rites and ceremonies of the hermetic order of the golden dawn (4 vols) chicago: aries press, 1937-1940; 6th edition in one volume, st. paul, minnesota: llewellyn, 1989. waite, arthur edward: the book of black magic and of pacts, including the rites and mysteries of goetic the

ncluding adeptus minor as given in gliber collegii sancti, h unless one considers the a a itself to fit this billing (an early typescript of the a a neophyte ritual, gliber dclxxi vel oart, h is extant which refers to the order as the gm [mysteries, presumably] of i [initiation (boring but possible? isis? iacchus? israel? israfel, h possibly whatever the i stands for should be substituted. israel regardie, when he produced an adaptation of the gbornless one h as an example ritual for the collection of golden dawn papers he edited, substituted gthe magic of light h, a reference to the sub-title of the g.d. z2 paper, with gprophets of the sun h in line 3. duquette (in his magick of thelema) and others suggest thelema. 17 no clear explanation is given for this instruction. on the face of it

LIBER XV CHYMICAL JOUSTING OF PERARDUA

(on the grounds that 55 is the .mystic number. of malkuth (i.e (1.10) as well as hn .an ornament. the illustration .the regimen of the seven. is by j.f.c. fuller, whose a a mottoes were per ardua (lat .through hardship) and non sine fulmine (lat .not without the thunderbolt. the index to equinox vol. i gave the author of the body of the work as crowley; it is not clear what grounds, if any, f.i. regardie in the introduction to gems from the equinox (from which compilation he omitted the present document on the grounds that it .said nothing) had for attributing the text to fuller. text (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. last revised 13.06.200orliber xxv the star ruby v a a publication in class d 1 facing east, in the centre, draw deep deep dee

MICHAEL FORD WITCHMOON

why the sorcerer who takes this path must be well disciplined and of a sound mind. the significance of the rites of da'ath is that having entered the reverse side of the tree of life, and passed through the da'athian gates, a plethora of psychic and hidden knowledge becomes available. da ath is a conjunction and child of the qabalistic zones of chokmah (wisdom) and binah (understanding. as israel regardie pointed out in the golden dawn (llewellyn 1971: but fundamentally it is the ascent of the dragon or, if you wish, an upwelling of the unconscious archetypes- a highly dangerous and unbalancing ascent, until they are assimilated to consciousness- which first renders da ath a possibility. it is the fall which is responsible for the acquisition of self-knowledge. thus it stands proven claims

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

e ghe dwells like a young lion h is interpreted to mean gyesod dwells with and combines z feir anpin and nukva. h this is the epitome of coupling, for thus gall h [yesod] dwells with vav-hei [z feir anpin and nukva. understand this, for coupling is actualized through gall, h i.e, the gwhite coriander seed. h 1 deuteronomy 33:20. 2 1 chronicles 29:11. 3 proverbs 10:frdawn 7 1 as revealed by israel regardie the 6th edition, revised complete in one volume with new the golden dawn "howbeit we know after a time there will now be a general reformation, both of divine and human things, according to our desire and the expectation of others; for it is fitting that before the rising of the sun there should appear and break forth aurora, or some clearness or divine light in the sky. and so, in the me

ed many of the g.d. rituals in the equinox and left to form his own order, the a.a, in 1905. the original isis-urania temple expelled mathers, and then- as the stella matutina- under the direction of waite, put more emphasis on mysticism than had the original g.d. later dion fortune broke off from this temple to form her own inner light group. it was as a member of the stella matutina that israel regardie first published a nearly complete set of the rituals and teachings in 1937-40 as the first edition of this present work. later he sold the copyrights for this and most of his other books at that time to the aries press, and i purchased them in 1968 and brought out the second edition, with new material from regardie, in 1969. as sam webster points out in the epilogue to this fifth edition

r to what otherwise might prove chaotic. such a program, combined with the simple magical exercises of "the middle pillar" and "banishing ritual of the pentagram, and the keeping of a journal will initiate your own journey to the light! i want to give special appreciation to the writers who have added important materials to this new edition, but i also want to give personal appreciation to israel regardie for having recognized in 1937 that the "time for secrecy" was over. the twentieth century is a time in which the knowledge of the past has to be brought forward and integrated into a new "common sense" upon which a new humanity can be built. once, years ago, when i first talked about buying the golden dawn copyrights from the aries press, another occult writer made a statement to the effe

ellyn magickal almanac, his articles occasionally appear in fate and other periodicals dedicated to neo-paganism and the modern occult tradition. how to use this book normally speaking "a book is a book. is a book and no advice has to given about how it is used. this book is different, for several reasons, and you will find advice on how to use it in the introductions by cris monnastre and israel regardie. because it is a big book, and because it is both a text for study and a guide to practice as well as an encyclopedic reference work, you will use it many different ways. in the table of contents, we have listed the major rituals in italics for easier location, and we have provided an extensive listing of the illustrations and tables to be make reference use easier and faster. hopefully

o the very survival of our planet. additionally, what with pervasive technological implementation, we also must establish and maintain connection with the instinctual, transpersonal, and powerfully "rooted"experience of the deeper layers of the unconscious. and for this, the golden dawn provides its wonderous reservoir of symbol, sacrament, and ceremonial. it is important to establish that israel regardie did not look upon the golden dawn system as an abstruse or interesting "occult" oddity of the turn of this last century. in his initial introduction for the first publication of this book in the late nineteen thirties he writes "it is for this reason that i hold that the golden dawn magic, the technique of initiation, is of supreme and inestimable importance to mankind at large. in it the

que of initiation, is of supreme and inestimable importance to mankind at large. in it the work of academic psychology may 5nd a logical conclusion and fruition, so that it may develop further its own particular contribution to modern life and culture. for this psycho-magical technique of ceremonial initiation indicates the solution of the 'anima' problem 'arise! shine! for thy light is come" and regardie unreservedly maintained this position until his death in 1985. thinking through and fully understanding the usage of such terms as "occult" or "magic" apart from their historically negative or even lurid connotations is fundamental. the association of these words with "black" magic or satanism has uniformly been the result of hysteria, narcissistic theatrics, capitalization by the media

will. the alchemist preceded the chemist, the astrologer the astronomer. and the magician is a threshold to an inner frontier which encompasses the limitless possibilities of the manifested and unknown universe as being contained, dormant, but inevitably actualized "within" the psyche. there is no better explanation of the structure, function, and basic concepts of the golden dawn system than in regardie's introduction to the original edition of this book contained herein. this extensive and clarifying narrative demands rereading again and again. the golden dawn is a "system" of discovering, dialoguing, and even negotiating with the collective unconscious and is not a religion, philosophy or even a cult. as the candidate is about to take the obligation of the neophyte, the hierophant assu

trary to your civil, moral, or religious duties in this obligation" furthermore, the hierophant reminds the candidate to respect all religions, for each contains a spark of the divine. the key theme in both the neophyte grade and the ritual of adeptus minor is that of being brought to the light. this light is also referred to as l.v.x. in the introduction to volumes 111 and iv of the golden dawn, regardie's excellent analysis of the keyword (i.n.r.i) and subsequent gematric correspondences and conclusions will bear fruit from continued study and meditation regarding this light. but a true "secret" of the entire system is that this light is not a metaphysical or philosophically speculative construct meaning grace, spirituality, or healing (although the light does bring all of these) but is

e use of his consciousness to bring about change at will! although the so-called "new" physics has begun to come closer with any variety of theoretical models for this "force" the brilliant work of fred alan wolf in such books as star wave has come closest to explaining l.v.x. and the paradigmatic raison d'etre for not only what the golden dawn is based upon, but why it "works! wolf's work echoes regardie's intuitive leap of fifty years ago when regardie felt (as in the above quotation) that psychology would find its "logical conclusion and fruition" within the golden dawn system! although wolf makes no reference to the golden dawn or l.v.x. per se, he has dealt a death knell to a classical physics model of psychological theory while a quantum mechanics model has been astoundingly and secr

o wrong in attempting to deal with behavior scientifically, but he was the newton of behaviorists. we now search for the einstein and the bohr of human behavior to develop the quantum model of human beings" l.v.x. is generated in a number of ways and these are through ceremonial magic, the middle pillar technique, the vibratory formula of the middle pillar, and the opening by watchtower. although regardie published a progressive ritualuse of the opening by watchtower in ceremonial magic, i would advise the beginning student to leave this particular ceremony strictly alone until he or she felt well within the initiatory containment and safety of the second order either through personal work xviii or within an initiatory group (later in this introduction i will offer suggestions for the indi

can bum your hand as surely as cook your favorite recipe) but this is the "holy and formless fire" which either manifests in our external environment through the screen of our disciplined and conscious image making (crowley gave great emphasis to developing the concentrated image making aspect of consciousness) as well as through the automatic unconscious complexes of our personalities. and hence regardie insisted upon some form of psychotherapeutic work once the unconscious had been activated by the ritual work since it was unlikely that the neophyte had yet even knowledge of the possibility of control of image building with consciousness and what effect this could have on the personal life, let alone the discipline to implement it. the neophyte was equally unlikely to be aware of the "sl

nd sense of a sudden major change of consciousness which manifested as frequent mystical-like experiences and a daily and pervasive "feeling" of numinosity regarding my experience of life around and within me. as i look back on my early journal entries during this year, on the surface they that this information would thoroughly my "rational" side felt ready for shelf! over the next several weeks, regardie's to me throug- h an-y variety of additional requesting, a stranger spbntaneously encouraged me to contact him. i spoke 1971. i &ote in my journal simpli sweet the rose" i had virtually no idea their meaning, and the images they 15 years! on the evening of october perhaps last mystical experience of trump "the hermit" i was aware which i sensed clearly communicating join me at the summit

weet the rose" i had virtually no idea their meaning, and the images they 15 years! on the evening of october perhaps last mystical experience of trump "the hermit" i was aware which i sensed clearly communicating join me at the summit, and we shall even know the hour of awakening with me and rejoice in the morning his office in studio city, california. about the hermetic order of the i knew that regardie had been my initial meeting with him was for reichian technique, and exploring importance along with a magical regimen. about the nature of magic, and midway through my time with him, mabel ollins.'klthbu ah le ngthy passage, the student the first inkling of the personal angel. stand aside in the coming baffle,a nd the warrior and let him fight in thee. take though he were ageneral, but a

ut if< forth ee. rthyd bra in will reel, referred to as the "sine qua non" of able, by a kind of process of induction, powerful healing creative energy (and in the absence of verbal "orgone" and, in his opinion, it is what worshipped as "god" a jungian may upon individual interpretation. or release of libido. but the magician calls with proper training and dedication, the aid of an outside person regardie had a phenomenal ability efficiently. however, once in 1982 middle pillar technique twice daily result would eventually occur. if this and prolonged rhythmic deep "hierophant"and trust that one's personal intention of sincere effort. several months into my therapeutic placed a copy of crowley's the holy crowley at that time. he asked me to doing so, i mught have a more conscious to the pa

result would eventually occur. if this and prolonged rhythmic deep "hierophant"and trust that one's personal intention of sincere effort. several months into my therapeutic placed a copy of crowley's the holy crowley at that time. he asked me to doing so, i mught have a more conscious to the path of tav, the path of saturn, my "dance" with the inner blessedly unfolded ever since! my therapy with regardie ended occasionally in contact with each other. we maintained a correspondence for to be reticent regarding any discussion experiencing anxiety and an acute banishing ritual of the pentagram daily that time. the tide had turned, and in 1981, regardie gave me a gift paraphernalia and equipment which be sent as a gift to the warburg and future generations to appreciate also made a gft of his

nt which be sent as a gift to the warburg and future generations to appreciate also made a gft of his practical alchemical maintained an alchemical laboratory circle with his re-connection with the feelings and memories were stirred he had once remarked that the "giants" zealand reflected upon who would continue helped to preserve over the past fifty mary renault, which i read on the tedious when regardie and i returned again. he died two years later. the novel regardie's work and legacy is that magicians to the modem day inquiring does that student approach and benefit and ritual without the aid of and more importantly, how does the "difference" in the individual's usual that by working assiduously, or as foolishly, misguidedly, it doesn't matter virtue" is an essential attitude to be i k

found them of immense value. this then is a suggested schema and knowledge lectures in the outer angel or personal genius through and guidance. the "right" persons for the individual as he or she aphorism, paraphrased: when the there should be a relaxed attitude that one is guided in spite of oneself! brought into contact with a group reflect upon. all groups have a heatedly denied by the group. regardie particularly effective in activating while this may be true, it has been most benign and well-intentioned of all kinds and ultimately with professor of mine once commented frontier for psychological research roles) was power! participation parental and sibling projections play. the student's only safeguard is not easily come by! regardie felt through was for the individual work. his adama

RUBY TABLET OF SET

world. ny: lothrop, lee& shepard co, 1967. jung, carl g, man and his symbols. garden city: doubleday& co, 1964, 1968. also ny: dell publishing co, 1968, and london: aldus books, 1964. menschel, robert, remanifestation: a symbolic syntheses, rt a17.36-3. menschel, robert, tarot primer, rt c1d.1l-1. norton, lynn, golden section tarot working, atu xv: the devil, and the dialogue. rt c1d.1(-2 -3 -4. regardie, israel, 777 and other qabalistic writings of aleister crowley. 9m (ts-4. schaefer, heinrich, principles of egyptian art. 2r (ts-4. footnotes 1. the section on "neters" was published in issue i.4 2. the grand master wishes to disgress temporarily from the workshop's discussion and to comment at this time on one of the first statements offered during this discussion. existentialism and sat

e church of satan are but three organizations which opened the way for us and many more groups and individuals have contributed. you will find the pentagram of the greatest of these worn about your neck. footnotes 1. the magicians of the golden dawn, howe, e. 2. the degrees of initiation, m. aquino vi the ruby tablet of set 3. the magicians of the golden dawn, howe, e. 4. the eye in the triangle, regardie, i. 5. magick in theory and practice, crowley, a (9=[2] 6. letter to m. aquino vi from bill heidrick of the california o.t.o, march 8, 1981 ce. aeonic topics true will working this ritual was designed to provide initiates with a tool with which to seek greater clarity on and understanding of their inner destinies as individual black magicians. the self-unifying purpose at the core of each

d at all; its themes are those of a theban sun-cult based upon horus the elder and ra-harakte. this casts an entirely new light on the book of the law that crowley transcribed on april 8- 10, 1904. he interpreted the chapters and verses of this document according to his understanding of the figures on the stele of revealing, and these interpretations have been published as the law is for all (ed. regardie, magical and philosophical commentaries on the book of the law (ed. symonds& grant, and the commentaries of al (ed. motta. crowley's account of the cairo working. the transcription of the book of the law. is contained in the equinox, the confessions, and the equinox of the gods. the concepts introduced in the book of coming forth by night make possible an entirely new analysis of the book

ggered by a given enochian word or phrase, unrelated though the connection might otherwise be [for example, the otherwise random appearance of "vorsg" might be code for "for the queen's eyes only, etc] two avenues of investigation remained. first, if it were true that enochian were neither language nor cipher, then there was still the possibility that it might be a corruption of a genuine tongue. regardie [citing mathers' method, crowley, and lavey had all accepted kelley's comment that "he seemeth to read as hebrew is read."10 i decided to eliminate this hebrew-letter pronunciation entirely, treating each word as a phonetic unity and deemphasizing the vowels [thus "vorsg" should be pronounced just that way, rather than "vaoresaji] my test case was the xix key, 30th athyr (tex) on the assu

being and created that which has come into being" footnotes 1. ed note: ruby tablet item v2-a17.121-2 2. see my black magic in the crystal tablet of set 3. deacon, richard, john dee. london: frederick muller ltd, 1968, pages #138-156. casaubon, meric, a true and faithful relation of what passed for many yeers between dr. john dee and some spirits. london: askin publishers, 1974, introduction. 4. regardie, israel, the golden dawn. st. paul: llewellyn publications, 1970, volume ii, pages #260-269. 5. crowley, aleister, the confessions of aleister crowley. new york: hill& wang, 1969, page #612. 6. lavey, anton szandor, the satanic bible. new york: avon books, 1969, pages #155- 272. 7. regardie (ed) in crowley, aleister, the vision and the voice. dallas: sangreal foundation, 1972, page #10. 8

aleister, the confessions of aleister crowley. new york: hill& wang, 1969, page #612. 6. lavey, anton szandor, the satanic bible. new york: avon books, 1969, pages #155- 272. 7. regardie (ed) in crowley, aleister, the vision and the voice. dallas: sangreal foundation, 1972, page #10. 8. we have here fragmentary pieces of a very ancient tongue- a language which is far older even than the sanskrit- regardie, golden dawn, volume ii, page #266. immediately after admitting that he is no philologist and is "without the least scientific knowledge of comparative languages, regardie offers the above statement about enochian- which may be discounted accordingly. the story continues, however: aleister crowley included virtually the same sentence in his confessions (page #612, again with no supporting

after admitting that he is no philologist and is "without the least scientific knowledge of comparative languages, regardie offers the above statement about enochian- which may be discounted accordingly. the story continues, however: aleister crowley included virtually the same sentence in his confessions (page #612, again with no supporting evidence whatever. then anton lavey, assuming that both regardie and crowley must have known what they were talking about, included virtually the same sentence in his satanic bible (page #155. later attempts to validate enochian as a language or to place it historically- donald c. laycock's the complete enochian dictionary (london: askin, 1978) and geoffrey james' the enochian evocation of dr. john dee (berkeley heights, nj: heptangle books, 1984- have

thulhu. a word that sounded properly "lovecraftian" would be constructed arbitrarily: el-aka= world, gryenn'h [of] horrors. then the word would be used consistently throughout the text of both rituals. slight modifications of endings would suffice for different sentence constructions, and there you have a "language" every bit as flexible as enochian! 10. casaubon, op. cit, page #120. crowley (ed. regardie, gems from the equinox. st. paul: lewellyn publications, 1974, page #408. 11. crowley (ed. regardie, gems from the equinox, pages #408-591. 12. on march 9, x/1975 i recorded "for the first working i decided to pronounce the 19th key, invoking zim (the 13th athyr. cornu required twice before any response. then the result: i recall coming, under hazy circumstances, to a large, wood-beamed h

d by a given enochian word or phrase, unrelated though the connection might otherwise be [for example, the otherwise random appearance of "vorsg" might be code for "for the eyes of the queen alone" etc] two avenues of investigation remained. first, if it were true that enochian was neither language nor cipher, then there was still the possibility that it might be a corruption of a genuine tongue. regardie [citing mathers' method, crowley, and lavey had all accepted kelley's comment that "he seemeth to read as hebrew is read" i decided to eliminate this hebrew-letter pronunciation entirely, treating each word as a phonetic unity and deemphasizing the vowels [thus "vorsg" should be pronounced just that way, rather than "vaoresaji] my test case was the xix key, 30th aethyr (tex) on the assump

it has many years of dedicated use behind it that proves its value when utilized in the proper spirit. also, even if the enochian words are ultimately the creation of man, that does not necessarily lessen their efficacy. nor does it lessen the profound meaning of those words, as expounded in the word of set. indeed, we have set's own instruction to look to his word. it is interesting that israel regardie, a champion of enochian as a "real" language, always declared in the same sentence as his judgement on this matter that he was unqualified to hold such an opinion. in his black pyramid dated august 1993, ipsissimus aquino had a good deal of wisdom to shed upon this matter, and i feel justified in quoting the high priest's words here: take enochiana as an example. this was a system develop

meanings of the word of set. the meaning that we personally give to enochian renders it valid for us. this matter of individual meaning carrying so much weight in magic was the source of some discomfort in occult circles when the satanic bible was published, as recounted in ipsissimus aquino's the church of satan. to quote from one of the footnotes: in a letter to me dated september 30, 1978, dr. regardie remarked "my reference to the satanic bible as a debased volume was predicated on my opinion that lavey here was dishonest. there are specific words in the enochian language for 'god, etc. to translate them as 'satan 'the devil, etc. i say now as then is dishonest. it is a pity that dr. regardie did not also address the corruptions and distortions that occurred under the hands of the gold

hian physics is the only one that has anything to commend it, although it must be read very carefully indeed and not accepted without many pinches of salt along the way. i) patrick j. zalewski- zalewski is a new zealander who has lately been championing the traditional golden dawn system. his work is interesting if only because rather than simply regurgitate what has been said before by dozens of regardie imitators, he instead explores the deeper complexities of the system and endeavours to present new material, and previously unpublished documents. whilst his work is absurdly convoluted from the setian black magical standpoint, one thing that cannot be doubted is the strength of zalewski's dedication and integrity. his enochian contributions are interesting in shedding a fresh perspective

useful enochian dictionary. the heptarchia mystica of john dee, robert turner, aquarian. a presentation of dee's planetary enochian papers, along with some interesting biographical and historical notes. this book revealed the correct layout of the holy table, which had been accidentally reversed by casaubon's printers, and thus incorrectly copied in nearly all texts since. the golden dawn, israel regardie, llewellyn. the golden dawn made a good job of rehabilitating the enochian system and integrating it with their own brand of qabalistic magic. the enochian papers in this book are a good presentation if read with mathers' revisionist motives in mind. similar papers, slightly more extensive but not so well organized, are in regardie's the complete golden dawn system of magic from new falco

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 75 zia rose performing a wicca ceremony (archives of brad steiger) today fs practitioners of wicca come from a complete spectrum of men and women. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 76 magic and sorcery at the time of his death on march 10, 1985, dr. francis israel regardie was considered by many occultists to be the last living adept of the hermetic order of the golden dawn, a magical tradition that had numbered among its members william butler yeats (1865.1939, aleister crowley (1875.1947, and dion fortune. regardie had demystified many esoteric mysteries surrounding the occult and presented understandable texts on practical magic. by age 19, he began to c

ystified many esoteric mysteries surrounding the occult and presented understandable texts on practical magic. by age 19, he began to correspond with aleister crowley. in 1928, he accepted the position of crowley fs personal secretary, hoping that the magician would tutor him in the mystic arts; however, crowley left him to independently study magic. when crowley fs publisher declared bankruptcy, regardie lost his job. although the golden dawn had ceased to exist as a functioning magical society as early as 1903, it continued to exist in various descendant orders, such as the stella matutina and the alpha et omega. in 1932, regardie fs distillation of the teachings of the golden dawn was published in the tree of life, and at once he was embroiled in controversy with those occultists who as

atutina and the alpha et omega. in 1932, regardie fs distillation of the teachings of the golden dawn was published in the tree of life, and at once he was embroiled in controversy with those occultists who associated him with crowley. while some demanded he never again dare to mention the name of the society, others, such as dion fortune, invited him to join the order of stella matutina. in 1937 regardie published four volumes entitled simply the golden dawn. it was regardie fs belief that the heritage of magic was the spiritual birthright of every man and woman and that the principles of such magical systems as the golden dawn should be made available to all who wished to pursue the ancient wisdom teachings. regardie fs work the philosopher fs stone (1937) was written from the perspectiv

thright of every man and woman and that the principles of such magical systems as the golden dawn should be made available to all who wished to pursue the ancient wisdom teachings. regardie fs work the philosopher fs stone (1937) was written from the perspective of jungian symbolism. in 1941, he took up practice as a lay analyst, and in 1947, he relocated to california where he taught psychiatry. regardie retired from practice in 1981 and moved to sedona, arizona, continuing to write until his death. sources: bonewits, p. e. i. real magic. new york: coward, mccann& georghegan, 1971. monnastre, cris, and david griffin. israel regardie, initiation, and psychotherapy [online] http//www.tarot.nu/gd/initiat.htm. regardie, israel. the tree of life: a study in magic. new york: samuel weiser, 1972

retired from practice in 1981 and moved to sedona, arizona, continuing to write until his death. sources: bonewits, p. e. i. real magic. new york: coward, mccann& georghegan, 1971. monnastre, cris, and david griffin. israel regardie, initiation, and psychotherapy [online] http//www.tarot.nu/gd/initiat.htm. regardie, israel. the tree of life: a study in magic. new york: samuel weiser, 1972. israel regardie (1907.1985) clutterbuck. in 1954, gardner published witchcraft today, which continued the thesis espoused by margaret murray that witchcraft had existed since pre-christian times but had gone underground to escape persecution. according to many researchers, gardner almost singlehandedly revived.some say reinvented. the worship of the mother goddess and combined it with elements from sever

THE MAGICIAN S KABBALAH

emperor represents the power accessible to the fully operating tiphareth from chockmah, the source of all movement and direction. the emperor is the light of creation which bears one upwards through the letter heh, meaning "window. vi. lovers: operating at the same level as the emperor, but on the other side of the tree, the lovers represent the "impact of inspiration" from binah "understanding. regardie also notes that one interpretation of the card is "the liberating effect of the descent of the higher genius, a specific experience attributed to tiphareth. b. the initiation of the heart ix. hermit: the hermit connects awareness to the expansive force of chesed, love or mercy. the hermit embodies the contemplation of the heart on the mysteries of creation in the inner silence of devotion

ttempting to make netzach subservient to hod (working on "controlling the emotions) and is a parody of the more appropriate discipline which can be entered into by balancing the square dance of geburah and chesed with hod and netzach in tiphareth. the lines of sacrifice in "777, crowley attributes three magical formula to tiphareth, being abrahadabra, iao and inri. the latter two are expounded by regardie in his "foundations of practical magic, but bear some brief mention here. iao is the formula of isis, apophis and osiris, and can be summarised as the formula describing three phases in all systems, be they events, acts or psychological occurrences. the formula describes the three phases as growth, death and rebirth. for example, group dynamics go through these phases, as does ones person

THE MIDDLE PILLAR

knocks of the blade, a greek cross. doing this he says at each corner: may any spirit who does not proclaim the glory of god fly away by this sign. by ieshouah, our lord, amen. note: the french version of this martinist operative and general ritual can be obtained from: l' initiation, organe de l'union des ordres martinistes, 6, rue jean-bouverl 92100 boulogne-billancoowthis new edition of israel regardie's tke middle adam forrest, isidora forrest, r a. gilbert, darcy kiintz, thm p, prof. sein 0 miadhachiin, and wiliiam stoltz. figure i: cover artfrom the second edition of the middle pillar (painting by marjo y paskaruk) introduction to the third edition i n the early decades of this century, little was known about the techniques of western ceremonial magic due to the veil of secrecy which

skaruk) introduction to the third edition i n the early decades of this century, little was known about the techniques of western ceremonial magic due to the veil of secrecy which had shrouded these practices. unless a person happened to be a member of a magical organization, there was little chance of leaning the procedures and initiatory practices of high magic. this changed in 1937 when israel regardie published four volumes titled the glh d m, a collection of ceremonies and teachings from the hermetic order of the golden dawn. earlier, regardie had published two books d-g i3-w magical prinapjes of the golden dawn system. i'le middle pik, published in 1938, gave step-by-step details on how to perform practical exercises of ceremonial magic, something which was quite revolutionary for it

the glh d m, a collection of ceremonies and teachings from the hermetic order of the golden dawn. earlier, regardie had published two books d-g i3-w magical prinapjes of the golden dawn system. i'le middle pik, published in 1938, gave step-by-step details on how to perform practical exercises of ceremonial magic, something which was quite revolutionary for its time. perhaps even more radical was regardie's daring attempt to correiate these magical techniques to the (then) new methcds and hypotheses of psychoanalysis. since the object of study in both magic and psychology was the human mind, it was regardie's belief that magic could be regarded as a subdivision of the science of psy &logy. such a thing was quite unheard of in 1938. in fact, regardie postulated that psychotherapists could u

y. such a thing was quite unheard of in 1938. in fact, regardie postulated that psychotherapists could use the techniques of magic, such as the lesser banishing ritual and the middle pillar exercise of the golden dawn, in a d i n i d setting for the benefit of patients. goal of both magic and psychotherapy is the his or her growth and health on every and psychological. magic, however, well-being. regardie sought to tear down the been built up between the ancient art and the regardie's die middle pillar was a milestone these ideas long before they became popular. the middle pillar, as a techruque for self-development, standard fare-so much so that it is sometimes age self-help manuals, often without mentioning golden dawn tradition. the middle pillar shows expertise, and love for teaching t

rdie sought to tear down the been built up between the ancient art and the regardie's die middle pillar was a milestone these ideas long before they became popular. the middle pillar, as a techruque for self-development, standard fare-so much so that it is sometimes age self-help manuals, often without mentioning golden dawn tradition. the middle pillar shows expertise, and love for teaching that regardie to this day it remains a classic among magical who was israel regardie and why did the following brief biography should of regardie's prominent place in the history and occultism, as well as his interest in psychology. before his death in 1985, israel regardie many to be the last living adept of a prestigious known as the golden dawn. the tradition golden dawn and its sister spin-off grou

985, israel regardie many to be the last living adept of a prestigious known as the golden dawn. the tradition golden dawn and its sister spin-off groups, and the alpha et omega, attracted many the late nineteenth and early twentieth centuries. were dr. william w. westcott, samuel l. arthur edward waite, william butler yeats, aleister crowley. yet among this extraordinary knowledgeable magicians, regardie ranks of prominence. born on november 17,1907, in london, israel regardie moved with his family to washngton, d.c. in 1921 when he was thirteen years old. at an early age he developed an interest in the theosophcal works of madame blavatsky, hindu phlosophy, and yoga. at sixteen regardie frequented the library of congress, which he called h s second home. it was through his contacts in th

at an early age he developed an interest in the theosophcal works of madame blavatsky, hindu phlosophy, and yoga. at sixteen regardie frequented the library of congress, which he called h s second home. it was through his contacts in the library that was able to find a hebrew tutor. he learned to read hebrew fluently, a skill that would aid him tremendously in hs study of qabalah. about h s time, regardie enrolled in an art school in philadelphia. on march 18, 1926 regardie discovered a newly published which captivated h s curiosity. the book was part one of book four aleister crowley. regardie wrote to crowley in paris and eventually received a reply to his inquiry, suggesting that he contact crowley's agent, karl germer, in new york. from germer, regardie bought set of the equinox, a ser

iscovered a newly published which captivated h s curiosity. the book was part one of book four aleister crowley. regardie wrote to crowley in paris and eventually received a reply to his inquiry, suggesting that he contact crowley's agent, karl germer, in new york. from germer, regardie bought set of the equinox, a series of magazines that crowley published 1909 to 1914. this was the beginning of regardie's life-long interest magic and mysticism which changed the course of his whole life, he soon realized that art was not h s calling. in march of 1926 young regardie became a member of the washington college societas rosicmciana in america. a year or so later, crowley offered regardie a job as his secretary in paris. regardie took this as a opportunity to learn magic from an authority. in o

interest magic and mysticism which changed the course of his whole life, he soon realized that art was not h s calling. in march of 1926 young regardie became a member of the washington college societas rosicmciana in america. a year or so later, crowley offered regardie a job as his secretary in paris. regardie took this as a opportunity to learn magic from an authority. in order to go to paris, regardie had to obtain a passport visa. he was still a minor, and was supposed to get permission h s father for the required documents. however, he never told parents about crowley or his own interest in mysticism. crowley received a great deal of bad press in both the english and american tabloids, so regardie was hesitant to tell hs parents that he would working with crowley. since regardie had

t in mysticism. crowley received a great deal of bad press in both the english and american tabloids, so regardie was hesitant to tell hs parents that he would working with crowley. since regardie had attended art school, simply told them that he had been invited to study painting with english artist in paris. his parents gave him documents for the but when it came time to obtain the french visa, regardie up the papers himself and signed hs father's name to it. so in october of 1928 at the age of twenty, regardie went france to take the post that crowley offered him. for the next years regardie lived a rather nomadic life as he tried to get employer to teach him the magical arts. glass silex coffee maker that the detective distilling drugs. the fact that crowley german magical society (the

a rather nomadic life as he tried to get employer to teach him the magical arts. glass silex coffee maker that the detective distilling drugs. the fact that crowley german magical society (the ordo templi the false conclusion that crowley was a crowley's problems came to a head with h s literary press agent who told was a drug addict. as a result of all ths, marie de miramar, were given expulsion regardie, who had neglected to get a valid also told to leave the country. after spending regardie went to england where he his wife. by this time crowley had discovered mandrake press, but by now crowley's "the wickedest man in the world"1 was booksellers to avoid him, and mandrake as a result, crowley could no longer afford after attempting to repair crowley's a book called the legend regardie a

also told to leave the country. after spending regardie went to england where he his wife. by this time crowley had discovered mandrake press, but by now crowley's "the wickedest man in the world"1 was booksellers to avoid him, and mandrake as a result, crowley could no longer afford after attempting to repair crowley's a book called the legend regardie and crowley drifted apart though for a time regardie, who had settled in for thomas burke, the novelist. in 1932, regardie published h s first of pomegranates and the tree of life. regardie's own qabalistic studies, while the latter is usually considered regardie's magnum opus and one of the most comprehensive texts on practical magic ever written. the book was primarily a restatement of the original teachings of the golden dawn and contain

the latter is usually considered regardie's magnum opus and one of the most comprehensive texts on practical magic ever written. the book was primarily a restatement of the original teachings of the golden dawn and contained very little "crowleyanity" the tree of life was dedicated to crowley under the name of marsyas, a pseudonym that crowley used in his poem aha. about five years later in 1937, regardie sent his old friend a copy of the tree of life with a warm note. unfortunately, crowley's response to regardie's kindness was less than kind-chiding the sensitive young author with an anti-semitic slur about his recently adopted name of "francis (a name given to regardie by a lady friend who thought he had a lot in common with st. francis of assisi. regardie took offense and wrote crowley

kind-chiding the sensitive young author with an anti-semitic slur about his recently adopted name of "francis (a name given to regardie by a lady friend who thought he had a lot in common with st. francis of assisi. regardie took offense and wrote crowley an inflammatory letter designed to "sting" himwhich apparently it did. crowley retaliated by circulating an abusive and slanderous letter about regardie to all of his friends and acquaintances. the result was a final and complete break between the two men. regardie was deeply wounded by the breakup of the friendship and was only able to pardon crowley in his later years (in 1970, when he wrote the eye in the triangle: an interpretation of aleister crowley, regardie's charitable nature and his ability to be forgiving toward his old friend

regardie was deeply wounded by the breakup of the friendship and was only able to pardon crowley in his later years (in 1970, when he wrote the eye in the triangle: an interpretation of aleister crowley, regardie's charitable nature and his ability to be forgiving toward his old friend was evident) the publication of the tree of lz$e caused quite a stir in magical circles of the time. in the book regardie outlined a few of the magical practices and teachings of the hermetic order of the golden dawn. although the original order had ceased to exist in 1903, it continued to live on in its successors, the stella matutina and the alpha et omega. many members of both orders remembered crowley as a disruptive insurgent from years before, therefore regardie's previous connection to crowley caused

lthough the original order had ceased to exist in 1903, it continued to live on in its successors, the stella matutina and the alpha et omega. many members of both orders remembered crowley as a disruptive insurgent from years before, therefore regardie's previous connection to crowley caused some members to lash out at him. other members, most notably dion fortune, defended hm. with her support, regardie was invited to join the stella matutina. in january of 1933, regardie joined the order and made rapid progress through the grades, probably due to h s exceptional abilities. however, regardie was terribly disappointed with the chiefs of the stella matutina, who claimed extraordinarily high degrees but seemed sorely lacking in magical knowledge. the order itself was in a state of demoraliz

xceptional abilities. however, regardie was terribly disappointed with the chiefs of the stella matutina, who claimed extraordinarily high degrees but seemed sorely lacking in magical knowledge. the order itself was in a state of demoralization and decay-the members and chefs alike cared little for magic, other than as an irritating prerequisite for examinations in order to obtain exalted titles. regardie concluded that the teachings of the order would not survive unless they were published, so shortly after attaining to the grade of theoricus adeptus minor in 1934,2 regardie left the order in december of that year. in 1937 he published much of the golden dawn's ceremonies and teachings in four volumes titled the golden dawn. he clearly stated his reasons for doing this in his previous boo

THE SECRET RITUALS OF THE OTO

ody of english masonry was, and is, of more than insular importance. to fall out with it would have been to conflict with the majority of masonic groups throughout the world. file//c /documents%20and%20settings/michael/my.%20secret%20rituals%20of%20the%20o.t.o/note3.html [12/28/2001 2:08:55 pm] sroto_notes 4. the other was, of course, the hermetic order of the golden dawn for details of which see regardie, golden dawn (llewellyn, 1970, mathers, astral projection magic and alchemy (spearman, 1972, e. howe, magicians of the golden dawn (routledge, 1972) and my own ritual magic in england (spearman, 1970. file//c /documents%20and%20settings/michael/my.%20secret%20rituals%20of%20the%20o.t.o/note4.html [12/28/2001 2:08:59 pm] sroto_notes 5. clearly ramsay was referring to the charge that the te

THOUGHTS ON SETH

eth only gets mentioned as horus' evil uncle, and implies simply that horus kicked seth's butt and that makes him the baddest god of all and the avenger of evil, etc. etc. the mythology we discussed on saturday morning tells how horus made peace with seth after thoth helps him rediscover his true nature. this is nowhere in any gd materials i can find. as far as the stella matutina (as recorded in regardie's books) goes, seth is simply the golden dawn's "satan" in the christian sense of the word. this won't do (note: the idea that horus could ever completely defeat and destroy seth is nonsense anyway. seth is the foundation of the material realm. seth is form and structure. he unlies malkuth in such a way that were he removed, reality itself would collapse into the primal chaos. according t

TRUE HISTORY OF WITCHCRAFT

er to tea. it was 1945, and talk of an early end to the war was in the air. an atmosphere of optimism prevailed in the "free world, but the wheezing old magus was having none of it "nobody is interested in magick any more" crowley ejaculated "my friends on the continent are dead or in exile, or grown old; the movement in america is in shambles. i've seen my best candidates turn against me..achad, regardie- even that gentleman out in california, what's- his- name, amorc, the one that made all the money "o, bosh, crowley" gardner waved his hand impatiently "all a true history of witchcraft get any book for free on: www.abika.com 3 things considered, you've done pretty well for yourself. why, you've been called the `wickedest man in the world' and by more than a few. and you've not, if you'll

er crowley until the very last years of the latter's life, when he was a feeble old man living at a private hotel in hastings, being kept alive by injections of drugs. if, therefore, crowley really invented these rituals in their entirety, they must be about the last thing he ever wrote. was this enfeebled and practically dying man really capable of such a tour de force" the answer, as dr. israel regardie's introduction to the posthumous collection of crowley's late letters, magick without tears, implies, would seem to be yes. crowley continued to produce extraordinary material almost to the end of his life, and much of what i have seen of the "wiccan crowley" is, in any case, of earlier origin. gerald gardner is himself not altogether silent on the subject. in witchcraft today (p 47, gard

TYSON DONALD NEW MILLENNIUM MAGIC

cealers)-lucifuge 4. chesed: agshekeloh (smiters or breakers)-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, wer

tion his or her identity is slowly made more like that of the spirit. during the invocations the magus actually becomes the spirit, and when the rituals are over, some of the qualities of the spirit remain with the magus. one of the best examples of repeated invocation for the purpose of personal evolution is the middle pillar exercise developed by the golden dawn and widely popularized by israel regardie in regardie's books about magic. regardie held this ritual in the highest esteem and employed it regularly himself. he states "this powerful magical technique is vital and i cannot recommend it too highly."37 it involves drawing down the light of spirit from the highest sephirah, kether, through the middle pillar of the tree of the sep iroth superimposed upon the body of the magus. in thi

abo t which jewish kabbalists pronounced either ad on' him" when it was necessary to avoid the awkward in readings of sacred texts. the tetragrammaton was also sometimes balists, but this occult technique does not apply divine names on the tree of the sephiroth. regard.e the pronunciation of ihvh as "yuh-hoh-voh" the english abomination "jehovah (a word that never should have existed in english. regardie's necessary corrections. as always, the the correct placement of the left:?urnan body. middle pillar of the tree are also the use of the name ihvh, or, more infrequently "elo- occurrence of "adonai adonai" pronounced letter by letter by kab- to the vocalization of the ten in his one year manual gives w:lich is a bastardized version of never existed in hebrew, and pronunciation is incorrec

pel' complete writings, 753. 6. spaeth, trans "the vision of the cross' old english poetry (princeton: princeton university press, 192 l, 123-4. 7. milton "sonnet xix" complete poems and major prose (indianapolis: the odyssey press, 1957, 168. 8. denning and phillips, mysteria magica (st. paul: llewellyn publications, 1981, 30. 9. crowley, the book of thoth (new york: samuel weiser, 1974, 11. 10. regardie, the golden dawn (st. paul: llewellyn publications, revised edition, 1989, 288-92. 11. agrippa, occult philosophy, 371. 12. mathers, trans, the book of the sacred magic of abramelin the mage (new york: dover publications, 1975, 57. 13. agrippa, occult philosophy, 318-27. 14. knight, a practical guide to qabalistic symbolism, 2 vols (new york: samuel weiser, 1978, vol. i, 37. 15. westcott

cations, 1975, 57. 13. agrippa, occult philosophy, 318-27. 14. knight, a practical guide to qabalistic symbolism, 2 vols (new york: samuel weiser, 1978, vol. i, 37. 15. westcott, trans, sepher yetzirah (york beach, maine: samuel weiser, 1980, 15. 16. hermes trismegistus "the emerald tablet' occult philosophy, 71 1. 17. larousse encyclopedia of mythology (new york: prometheus press, 1960, 328. 18. regardie, the golden dawn, 82. 19. mathers, trans, the kabbalah unveiled (london: routledge& kegan paul ltd, 1962, plate iv facing p. 30. 20. crowley, book of thoth, 53. 21. waite, pictorial key to the tarot (new york: samuel weiser, 1980, 100. 22. regardie, golden dawn, 70. 23. d'olivet, golden verses of pythagoras (york beach, maine: samuel weiser, 1975, 6. 24. d'olivet, golden verses, 4. 25. bu

en dawn, 313 and 482-5. 44. casaubon, a true and faithful relation of what passed for many yeers between dr. john dee. and some spirits (g1asgow:antonine publishing, 1974, 188. 45. mathers, book of the sacred magic, 82. 46. mathers, book of the sacred magic, 21. 47. lane, the bronte story (london: collinsifontana, 1969, 79-80 and 109-10. 48. de kleen, mudras (new york: university books, 1970. 49. regardie, golden dawn, 100. 50. agrippa, occult philosophy, 303-4. 51. apuleius, the golden asse, adlington trans, edition of 1639, chapter 48. 52. the apocrypha (london: oxford university press, no date, 131. 53. agrippa, occult philosophy, 561. 54. robinson, ed, the nag hammadi library (san francisco: harper and row, 1981, 294. 55. thorsson, futhark (york beach, maine: samuel weiser, 1984, 46. a

TYSON DONALD SOUL FLIGHT

were not necessary for the work of the felkin meant that physical meetings were unnecessary because the twelve met on the astral planes. the name of the group derived from the symbol of the "star maps and tree of life projected on a sphere."134m aps of the celestial northern and southern hemispheres showing the spherical projection of the ten sephiroth of the tree of life are reproduced in israel regardie's the golden dawn,'35 and it was these or maps very like them that were used by farr and her group. the twelve members stationed themselves at intervals around a circle. at the center was a being known as "the egyptian astral" who was the master from whom farr received 130. colquhoun, 34. 131. howe, 170, 132. ibid, 250. 133. ibid, 251. 134. ibid, 247. 135. regardie, golden dawn, 605. chap

o man. this sphere surroundeth the physical body of a man as the celestial heavens do the body of a star or a planet, having their forces mirrored in its atmosphere. therefore its allotment or organization is the copy of that greater world or macrocosm. in this 'magical mirror of the universe' therefore, are the ten sephiroth projected in the form of the tree of life as in a solid sphere.138 137. regardie, 108-9. 138. ibid, 100. chapter seven: the golden dawn 107 the nephesch is the lowest of three levels of the soul, corresponding with the animal instincts of the microcosm and with the physical world of the macrocosin. for astral projection, the lower and more visceral emotions, sensations, and urges must be aroused and used to take advantage of their more tangible force. the tree of life

on it gently as would a crown. tattwa doorways as physical aids to help focus the mind during the practice of scrying and astral travel, the golden dawn employed various sets of symbols to act as astral doorways. those most often used to initiate astral projection were the tattwas-five simple colored shapes derived from hindu hilosophyth at embody the four lower elements of fire, water, air, 139. regardie, 102. chapter seven: the golden dawn 109 and earth-and the fifth universal binding element, or quintessence, known as ether or spirit. akasa (spirit)-black egg vayu (air)-sky-blue circle tejas (fire)-red equilateral triangle apas (water)-silver crescent prithivi (earth)-yellow square these symbols were painted, or cut erom colored craft paper and glued, on to cards, upon the backs of whic

ts highest essence. vayu of akasa would refer to its airy quality; tejas of akasa to its fiery and dynamic aspect; apas of akasa, its fluidic and watery phase, while prithivi of akasa, its most terrestrial phase, or that aspect of its power which more nearly than the others contacts the earth. the same five-fold division, in the same five-fold order, applies equally to the other elements.140 140. regardie, 458. the method of using the twenty-five tattwa cards for both scrying and astral projection is fairly straightforward. the experimenter employing a tattwa symbol sits staring at it intently until it strongly fills the imagination. then he closes his eyelids and attempts to transfer the image from the physical to the astral faculty of vision, without allowing it to fade away. mathers wro

e reality of the dream vision by positive will in the waking state. then maintaining your abstraction from your surroundings, still concentrated upon the symbol and its correlated ideas, you are to seek a perception of a scene or panorama or view of the plane. this may also be brought on by a sense of tearing open, as a curtain is drawn aside, and seeing the 'within' of the symbol before you."141 regardie described a technique that relied on retinal fatigue and generating opposite -what were known in the golden dawn as "flashing-colors. first, the experimenter stares at the tattwa under good lighting conditions, then shifts his gaze to a white sheet of paper or to a white wall. the color fatigue produced in the eyes by the strong colors of the tattwa symbol has the effect of generating the

closed, and the afterimage in its flashing colors persists on the inner surface of the eyelids. before it fades, the experimenter must mentally sustain and strengthen the image, and imagine that it is becoming larger until it is large enough for him to pass through as a kind of gateway. the experimenter should stand from his chair, and with eyes still closed imagine passing through this gateway. regardie recommended the golden dawn ritual gesture known as the sign of horus-which is a reaching forward with the extended two arms as through groping in the darkness-as a way of facilitating this passage. from his comments, it appears that mathers used the gesture known as the rending of the veil, which simulates the drawing open of two panels of a closed curtain. both may be used: first the si

roping in the darkness-as a way of facilitating this passage. from his comments, it appears that mathers used the gesture known as the rending of the veil, which simulates the drawing open of two panels of a closed curtain. both may be used: first the sign of horus, then the rending of the veil. it is useful to imagine the enlarged tattwa symbol moving toward you and engulfing you as you do- 141. regardie, 459. chapter seven: the golden dawn 11 1 this. regardie quoted one contributor who observed "deliberately will to pass through the gateway. let him imagine that he can hear it close behind him."142 the difference between scrying an astral vision and traveling to an astral landscape when using this tattwa technique is largely a matter of the clarity and sense of reality perceived. within

, have the third dimension, solidity; they stand out like bas-relief, then haut-relief, then you see as from a balloon, as it is said, by a bird's-eye view. you feel to go to the place, to descend upon it, to step out upon the scene, and to be an actor there."143 geomantic symbols other objects were used as astral doorways. the most popular were the tarot cards and the symbols of geomancy. israel regardie wrote "it will be found a good plan to prepare cards of the geomantic symbols painted in their appropriate colors, for these make perfect 'doors' through which the seer can pass. and while these symbols are also attributed to the elements, the visions acquired from the geomantic symbols using the names of the appropriate rulers and genii will be quite distinct in character from those of t

ber of holes in each row. an even number of holes results in two small marks that usually resemble stars or crosses, but an odd number of holes in a row results in a single mark. the shape of these marks is not important; they merely represent a dot. in this way, a figure is generated consisting of four rows ranked one above the other-each row containing either one dot or two dots. there are 142. regardie, 459. 143. ibid, 463. 144. ibid. sixteen possible figures that may be made in this way. during the renaissance, geomancy was a popular form of divination. each figure had a latin name and was associated with astrological symbols such as the planets, zodiac signs, and nodes of the moon. the names were constant, but the astrological associations differed from system to system. in their stru

the difference between the two sets of divination symbols lies in the number of rows of each figure: four in the case of geomancy and six for the i ching. the greater number of rows allows for more complexity in the i ching oracle. there is little doubt that members of the golden dawn employed the i ching hexagrams as astral portals, although they are overlooked in the main documents published by regardie. aleister crowley, a member of the golden dawn who derived his system of practical magic from the order teachings, placed great emphasis on the i ching. pathworking next to the tattwas, the most widely used astral doorways were the tarot cards. they were widely employed throughout the golden dawn teachings, and in the grade rituals of the order. the picture cards of the tarot were used in

, and entering the pylon, he should chapter seven: the golden dawn 11 3 proceed to make the appropriate pentagrams and hexagrams, and vibrating the divine names appropriate to that plane. the same technique may be applied to every path and to every sephir th" rising on the planes a related activity that usually involved the picture cards of the tarot known as the trumps was "rising on the planes" regardie quoted from a document written by mathers, in which the tarot trump temperance is mentioned "by concentration and contemplation of the divine, you formulate a tree of life passing from you to the spiritual realms above and beyond yourself. picture to yourself that you stand in malkuth, then by the use of the divine names and aspiration, you strive upwards by the path of tau towards yesod

vel on the astral plane, taking in turn each of the most synthetic sections, the sephiroth and the paths. these being thoroughly understood, 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."147 145. regardie, 463. 146. ibid, 464. 147. crowley, magick in theory and practice, 203. 11 4 soul flight in these words of advice, we can detect an echo of crowley's own daily curriculum of astral work while as a young man he studied the magic of the golden dawn. he was not happy with the training in astral projection that he received as a member of the order, however. he wrote of himself in the third pe

d book referred to by crowley is otherwise titled the vision and the voice, in which crowley's astral journeys to the thirty aethyrs of the enochian angels are described in exhaustive detail. the text of the visions themselves was initially published in 191 1 in crowley's periodical the equinox (volume 1, number 5 supplement, but was reprinted in 1929 with copious notes by both crowley and israel regardie, who was then acting as crowley's secretary. it represents the crowning fulfillment of crowley's years of work as a member of the golden dawn, perfecting his ability to ascend the astral planes, and demonstrates what this type of rigorous training is capable of achieving when used by someone with a focused will and a natural aptitude for astral travel. concerning crowley's method, regardi

(he had long learned not to trouble himself to travel to any particular place in his body of light. he realized that space was not a thing in itself but merely a convenient category-one of many such-by reference to which we can distinguish objects from each other) frater 0. v, the scribe, would write down his words, and incidentally observe any phenomena which struck him as peculiar. 152 although regardie signed his name to the introduction in which this passage occurs, the words appear to be crowley's own. the same passage occurs in crowley's autobiography almost word for word.153 the topaz set in the cross acted as crowley's astral gateway. by reciting the enochian call, a kind of general invocation of the aethyrs that is keyed into each aethyr by the insertion of the name of that aethyr

e words appear to be crowley's own. the same passage occurs in crowley's autobiography almost word for word.153 the topaz set in the cross acted as crowley's astral gateway. by reciting the enochian call, a kind of general invocation of the aethyrs that is keyed into each aethyr by the insertion of the name of that aethyr, he attuned his consciousness to the particular world he wished to explore. regardie wrote that crowley did not trouble himself to first move his astral body-his "body of lightv-to any particular astral location as his starting 152. crowley, vision and the voice, 7-8. 153. crowley, confessions of aleister crowley, 616. 116 soul flight point to begin his ascent of the enochian aethyrs, but instead ascended directly from his physical body. this appears to have been a shortc

oll, 146. lunar materials. add to this their common rectangular shape, which resembles a window or doorway, and it is little wonder that they were used both for scrying and as astral portals. it is a common report that astral scenes are reflected left to right, in exactly the same way as mirror images. the members of the golden dawn made this observation while scrying in the spirit vision. israel regardie wrote: there was a good deal of glib parlance within the order as to "astral vision" and "etheric vision" the former was described as the ordinary tattwa vision, in which objects and landscapes, though vivid and alive, are yet "flat" as though reflected on a mirror, rather like a cinematograph film "in this form of descrying, note that you see objects reversed, as to right and left, for w

when using tattwa symbols as astral doorways "you may modify the earlier stages of the working by so enlarging the symbol astrally that the human being can pass through it. when very vivid, and not until then, pass, spring orfly through it, and do not begin to reason till you find yourself in some place or land cape"'t h e same course of action can be followed with regard to a small mirror. 191. regardie, 463. 192. ibid, 470. chapter eleven: astral doorways 193 how to use a mirror a good location for a larger mirror that is used as an astral doorway is the wall at the foot of the bed upon which you lie when you practice soul flight. when you exit your physical body and leave it behind you on the bed, you can arise in your astral body and step into the mirror, which if you wish can be used

TYSON DONALD THE MAGICAL WORKBOOK

omplex and abstract to apply to their own situation, or too simplistic to be of any practical value. complexity is inevitable in some areas of magic. it is impossible to write a simple book on enochian magic without leaving out 95 percent of the subject. similarly, there is no way to explain the kabbalah in a handful of paragraphs. these subjects are complex and require complex treatments. israel regardie's great work 177e golden dawn is over 800 pages of fine print, and needs every page to cover the full system of magic used by the golden dawn. however, once the beginner has acquired practical knowledge of the basic techniques of ritual magic, these challenging texts become much easier to understand. at the other extreme of the scale, there is a distressing abundance of books on magical t

s separated from the first week by two weeks. commentary this is a modified form of the exercise taught by aleister crowley to his students. in crowley's version, when the student made the error of using the word "i" he was advised by crowley to slash himself on the forearm with a straight razor. crowley believed that pain acted as a useful tool for concentrating the awareness more keenly. israel regardie advocated crowley's exercise, but taught his own students to wear a rubber band on their wrist and snap hard it against their skin each time they used the word "i" contrary to these examples, neither self-mutilation nor selfinflicted pain is necessary during training, only continuing attention. self-awareness i: ego denial 5 the goal of the exercise is vigilance and a sustained clarity of

ugh sliding off a mask. open your eyes, relax from your standing pose, and wrap the charged object in clean white cloth. place it where it will remain secure and undisturbed until you are ready to use it. continue on with your normal day. commentary this exercise employs the technique for projecting occult virtue that was taught in the original golden dawn, and used by aleister crowley and israel regardie, among many others. i have modified the method and expanded its description for the sake both of utility and clarity. four distinct golden dawn ritual postures are employed in the exercise. when the practitioner stands with arms extended out to the sides like the arms of a great cross, palms forward, his body forms the posture known as the sign of osiris slain. when his arms are raised at

gn of horus, the projecting sign charging an object 101 and the attacking sign. when the forearms are crossed over the heart-center to form an x, the posture is very similar to the sign of osiris &sen. crowley was especially fond of using the sign of the enterer for projecting occult power. he advised that the rays from the eyes be directed along the thumbs. the hand gesture illustrated by israel regardie in his golden dawn shows the extended hands turned inward palm to palm, with the thumbs on top and the fingers inclined upward at a slight angle. the palms do not appear to touch, but this is unclear in the illustration. i have experimented with various hand positions, and have found that the greatest force is projected when the hands are extended palm downward in the shape of spears, wit

the thumbs are locked one over the other to keep the hands together. in the 23 document of the golden dawn, where the projecting sign is described at length, it appears that the hands are extended with a space between the thumbs. in my own work i have found that separating the hands weakens the projection of force. since this matter is so important, i will quote the description, which comes from regardie's golden dawn (sixth edition, page 371: let the adept, in using the sign of the enterer, give the step as he commences the sign and let him imagine himself colossal, clothed with the form of the god or goddess appropriate to the work-his head reaching to the clouds-his feet resting upon earth. and let him take the step as if he stamped upon the earth and the earth quaked and rocked beneat

is required-especially in charging of talismans and the like. generally, it is best to have the thumbs and all the fingers extended-but if a particular effect is desired, you may extend only the fingers appropriate thereto, keeping the rest folded back in the hand. in the neophyte ktual of the golden dawn, students were taught to make the sign of the enterer by advancing their left foot. however, regardie's illustration shows the right foot advanced in the sign of the enterer, and symbolically this is more appropriate for a posture of projection. the right side of the body projects, the left side receives. when the left foot is advanced the sign implies a groping forward to reach something; when the right foot is advanced it implies a thrusting forward of something away from the body. chan

phere at the base of your throat, causing it to vibrate more strongly. abruptly the sphere in your throat emits a pulse of silver light that travels up the hollow interior of the white ray above it. this silver-gray pulse enters the brilliant white sphere above the top of your head, causing it to vibrate more strongly. after a minute or so, the sphere above figure 28-1. middle pillar, from israel regardie's golden dam 116 standing exercises your head begins to emit a continuing eruption of colors from its top. these colors spread out like a fountain of water and flow down the outsides of your aura in sheets of green, violet, yellow, silver, and white. as these bands of energy cascade down the sides of your aura all around you, they shimmer and glow. observe that when the bands reach the bo

ght mask. relax from your standing posture and go about your day. commentary the middle pillar exercise was used in the original golden dawn for meditation, and to teach students how to control subtle forces. it exists in the order papers only in outline form, with many details omitted. this compels anyone using it to expand it, as i have done. the leading exponent of the middle pillar was israel regardie, who believed that it confers greater benefit to students than any other exercise in magic. i have added visualization to the bare framework of the middle pillar in order to make the exercise meaningful to beginners, and also to enhance its power. after it has been diligently practiced for several weeks, the visualization can be done more quickly without decreasing the effectiveness of th

ower of the name releases itself into the palm of your left hand and is driven in an expanding spiral up your left arm, across your shoulders, down your right arm, to fountain out through the shaft of the incense stick upon the astral cross, which glows with intense whiteness. contemplate the cross for ten seconds or so. n.e. e. s.e- n.w. w. s.w. figure 34-1. ritual of the rose cross, from israel regardie's golden dawn 170 moving exercises continue pointing with the incense stick at the center of the cross as you turn to face the south. walk straight toward the south while projecting a line of white light along the eastern side of the room with the glowing tip of the stick. join this line to the center of the first cross you made in the southeast corner. it is unnecessary to repeat the hol

crosses is excellent for cleansing a space. the lvx formula elevates the spirit and opens it to higher influences and communications. as is the case with most golden dawn rituals, the original description in the order papers is scarcely more than an outline. i have expanded the details and added visualization to make the ritual more effective for beginners. in the illustration supplied by israel regardie in his book the golden dawn, the crosses inscribed on the ceiling and floor of the ritual chamber are aligned parallel to the sides of the room. i believe this to be an error in judgment. in the exercise i direct that these central crosses be aligned with the diagonal lines of astral fire intersecting on the ceiling and floor, since this facilitates the flow of energies during the exercis

indicated earlier, may be applied to hebrew words as well. however, it is not how enochian words were intended by the enochian angels to be pronounced. i have made the vibration of all four words consist of three sounds each, which works very well for this ritual. the technique of vibrating the individual letters of these enochian words is used in exercise 39. in his book ceremonial magic, israel regardie provided the following ritual pronunciations for these four enochian words "ex-ar-pay, heh-coh-mah, en-ah-entah, bay-ee-toh-em" since regardie studied under crowley, who was a member of the original golden dawn, and was himself a member of an offshoot branch of the golden dawn, this may be the original order pronunciation. feel free to use this styling when you vibrate these words, if you

ach enochian word from the tablet of union and corresponding set of words from the central row of the watchtower relates to the spiritual energy of its associated lower element. for example, ejcarp and oro ibah aozpi activate the spiritual energies of elemental air and the northern quarter of space. this ritual is described in outline form in the original golden dawn documents presented by israel regardie in his book the golden dawn. i have expanded it to make it clearer and more useful for beginners, while taking care not to alter its basic structure. the greatest defect of its presentation in the order papers is a lack of any instructions on visualization. members of the order were expected to understand what they should visualize while performing the ritual. modern practitioners attempt

in its complete form in 1533. this english edition first published in 1651. the most important of the older textbooks of western magic. no other book is so detailed and complete. every aspect of occultism, from numerology and astrology to the evocation 320 suggested reading of angels, is presented in exhaustive detail. this book is an essential resource, almost as vital for the modern student as regardie's golden dawn. bardon, franz. initiation into hermetics. english translation by a. radspieler. wuppertal, germany: dieter ruggeberg, 1971. first published as der wegzum wahren adepten in 1956 by verlag hermann bauer. without question, this is the best book of basic training exercises in the western tradition of ceremonial magic. no other work approaches it for clarity, usefulness of mater

ils of ceremonial magic are presented. temple magic. st. paul, minnesota: llewellyn publications, 1988. a complete consideration of the requirements of a working ritual temple. griffin, david. the ritual magic manual. beverly hills, california: golden dawn publishing, 1999. this large text presents in great detail the practical elements of golden dawn ritual magic. it should be studied along with regardie's golden dawn. kraig, donald michael. modern magzck: eleven lessons in the high magickal arts. st. paul, minnesota: llewellyn publications, 1997. first copyrighted in 1988. as the subtitle indcates, the work contains eleven progressive lessons in the techniques of ceremonial magic in the golden dawn tradition. this is one of the better basic tutorials. it contains so much concentrated inf

at it provides the serious practitioner. the k q of solomon the king (clavicula salomonis. york beach, maine: samuel weiser, 1989. first published in 1888. it is a tribute to mathers' skill as an editor that his version of the key of solomon has survived for more than a century to become the standard grimoire of western magic. it is invaluable as a practical guide to traditional spirit evocation. regardie, israel. ceremonial magic. northamptonshire, england: the aquarian press, 1980. several rituals derived from the teachings of aleister crowley. this is a good introduction to crowley's rituals. it will be a bit bewildering to those with no prior knowledge of his magic. it should be studied together with crowley's magick in theory and practice and regardie's golden dawn. included is a fair

e greater banishing ritual of the pentagram, although as is usually the case when this ritual is described, the necessary internal actions are not presented at all, merely the external physical gestures. the golden dawn. sixth edition. edited and indexed by david godwin. st. paul, minnesota: llewellyn publications, 1990. first published in four volumes 1938-1940 by aries press of chicago. this is regardie's greatest work. it consists of an edited collection of the original golden dawn teaching documents and grade rituals that circulated among members of that hermetic order. regardie obtained this material in 1934 when he was admitted to the hermes lodge of the stella matutina. it was the first time these instructional papers had been presented in an honest form, although much of the golden

c order. regardie obtained this material in 1934 when he was admitted to the hermes lodge of the stella matutina. it was the first time these instructional papers had been presented in an honest form, although much of the golden dawn teachings had previously appeared in print as part of aleister crowley's periodical, the equinox. crowley tended to present the golden dawn teachings as his own, but regardie returned the credit for their brilliance to the leader of the golden dawn, s. l. macgregor mathers. the gomen dawn is the single most important book on western ceremonial magc that exists in the world today. it is absolutely essential to a true understanding of western magic. godwin's index alone is worth far more than the price of the book. 324 suggested reading. the one year manual. yor

TYSON DONALD THE POWER OF THE WORD

f power, this letter by letter method of speaking it was adopted and was carried on by the great beast, aleister crowley, in his own system of magic. the golden dawn also vibrated tetragrammaton letter by letter. the technique of golden dawn vibration of words and names is one of the most useful magical legacies of that victorian occult order. it is set forth briefly, but quite clearly, in israel regardie's golden dawn (llewellyn, 1989, p. 487. for those who do not own this book i will describe the method. first, elevate your mind to the pure white radiance of kether, the highest sephirah on the tree of the kabbalah. if this precaution is not taken, the vibration of a name will draw any astral forces that are in harmony with your inner emotions at the time of the vibration, and these spiri

is voluntary possession, the ritualist is able to experience the universe from the perspective of the god assumed. more important from a practical standpoint, the ritualist is able to speak and act with the authority of the assumed god. although this ritual technique is of supreme importance, there is surprisingly little analysis of it in the golden dawn documents, as they are presented by israel regardie in his golden dawn. since mathers and the other members of his inner circle must have been fully aware of the value of this technique, i can only assume that they regarded it as too powerful to explicitly set forth in detail in the general writings that circulated among the lower ranks of the golden dawn. certainly aleister crowley recognized full well its central role in western occultis

thirteen rows and twelve columns. the watchtowers are bound together into one great table by the letters of the so-called tablet of union arranged in a cross. the golden dawn associated the watchtowers with the four elements and with the letters of tetragrammaton. the enochian magic of the the watclztowers and the keys 165 golden dawn is too complex to present here. those interested should study regardie's golden dawn, 6th edition, pp. 624-96 (llewellyn, 1990. for decades, it was widely assumed that the founders of the golden dawn had created this system based upon a few hints from dee and kelley. regardie writes: but this stands out very clearly, that in these diaries [of dee and kelleyl is a rudimentary scheme which bears only the most distant relation to the extraordinary developed sys

st the entire golden dawn enochian system is derived from the diaries published by casaubon, with the exception of the correspondences of the elements, planets, zodiac, and tarot, which were grafted onto the watchtowers based upon the elemental associations assigned by the golden dawn to the points of the pentagram. the association of the letters of tetragrammaton was considered very important by regardie, who writes "this name is the key to the whole of the enochian attributions of the squares to the elements (golden dawn, p. 638. in other words, regardie is saying that it is the placement of the letters of ihvh that determines the elemental associations on the four tablets, not the placement of the elements that determines the letter positions. each quarter of the great tablet consists o

right quadrant of the great square. in addition to the attribution of tetragrammaton to the quarters, and the quarters of the quarters, the letters are further associated with groups of 166 tetragrammaton squares upon the individual watchtowers in a complex arrangement which i will not attempt to give here, since it would be meaningless without a study of the watchtowers. it is fully described by regardie. the result is that every square on the four watchtowers is linked with one of the letters of the name. the watchtowers are joined together on the great table by the letters of the tablet of union. in english transliteration, this is: e x a r p (air) h c o m a (water) n a n t a (earth) b i t o m (fire) each of these four words, or names, is linked in the golden dawn system to one of the w

tetragrammaton, is the symbolism of the heavenly throne of revelation 4, which in the keys takes on the structure of a great clock. the vital significance of this image of the throne as a cosmic clock cannot be overemphasized. the original versions of the english translations below were composed by me after an exhaustive comparative analysis of versions given in casaubon's due& faithful relation, regardie's golden dawn, donald laycock's complete enochian dictionary, geoffrey james's enochian magick of dr. john dee, and denning and phillips's mysteria magica. the last two works proved the most useful because they provide an accurate transcription of the english translation of the keys recorded by dee in his manuscript record. i have modernized the spelling but have not changed the actual wo

elohim is substituted by massoretic practice for the lost vowels, this does not mean that there was an attempt to pronounce the name with their aid but that one of the alternatives was to be used instead. it will be remembered that god is made to say in the zohar: my name is written yhvh but is read adonai (the holy kabbalah 119291 [new hyde park, new york: university books, 19751, p. 617) israel regardie the father is given the letter "y" of this name, and the first" h is attributed to the mother. from the union of the y and the h flow the rest of all created things. in other words, from consciousness and its vehicle are all things formed, and every conceivable being, god or human, divine or animal, has its basis in the y and the h of the divine name (the dee of life [i9321 [new york: wei

UNLEASHING THE BEAST

eenth century england (new york: basic books, 1966, 13 xlimason, the making of victorian sexuality, 9-12. xliiedward carpenter, my days and dreams (london: g. allen& unwin, 1916, 321-22 -177- xlivcrowley, the law is for all, p. 42 "when you have proved that god is merely a name for the sex instinct, it appears to me not far to the perception that the sex instinct is god (crowley, quoted in israel regardie, the eye in the triangle: an interpretation of aleister crowley [st. paul, mn: llewellyn publications, 1970, 417. xlvon the charges of sex magic brought against the cathars and later the templars, see francis king, sexuality, magic and perversion (secacus: citadel, 1971, 170-71. xlvifranklin rosemont, foreward to john patrick deveney, paschal beverly randolph: a nineteenth century america

alayana malla (new york: medical press of new york, 1964. lxxii grant, the magical revival, 126. lxxiiicrowley, eight lectures on yoga (new falcon publications, 1992. he claimed to have achieved the highest yogic state of samadhi while meditating in ceylon in 1901. see his writings of truth, republished in "the temple of solomon the king" equinox i, 4 (london, 1910: 166-7. lxxivcrowley, quoted in regardie, the eye in the triangle,.63 -184- lxxvi de arte magicka, chapter xvi. lxxviion sexual ritual and transgression in tantra, see urban the path of power: impurity, kingship and sacrifice in assamese tantra, the journal of the american academy of religion 69, no.4 (2001: 597-637. on crowley s possible tantric influences, see urban, the omnipotent oom" sutin, do what thou wilt, 92, 127, 141

WESTERN MANDALAS OF TRANSFORMATION SR AL

talisman need to have some emotional energy connected to them in our own subconscious mind; we all know that some symbols excite us more than others. some have no charge at all. some repel us. talismans work best when we use symbol to suggest something to the subconscious that has a charge emotionally. the same idea holds with visualization, affirmation, etc. the famous qabalistic teacher israel regardie used to repeat the old maxim "enflame thyself with prayer" our spiritual life or our magical life is most effective when it comes from the heart, from the soul, even from the guts. we have said that symbol has this wonderful ability to attract the energy of the image it represents. in case's interpretation, the image makes a suggestion to subconsciousness, whereupon you have set up a rela

are used in a balanced way in one's own life. besides the big three desires mentioned above.which seem to occupy so much of humanity's attempts to find meaning in life.there is a fourth very necessary leg of the table which constitutes life's banquet: spiritual and emotional integration. this is why most golden dawn magicians do some form of therapy in conjunction with their magical work. israel regardie once advised no less than 100 hours of any kind of therapeutic work for neophytes. one of the dangers of using magic, and perhaps talismans in particular, is that in actualizing more mundane desires, psychic energy is robbed from another place in the system. one's spiritual path. this is one of the negative aspects of the new age movement, which has a very materialistic side. it is vital

ts, i. e, earth, air, fire, water, and ether, represented by a square, a circle, a triangle, a moon shape, and an egg shape. they have been attributed to tarot keys with some success. i have a number of students who use them regularly. but there are some inconsistencies and a number of different interpretations. tattwa images and their possible uses can be found in the works of mathers (1971) and regardie (1984. case attributes tattwa images to zodiacal signs and the internal planetary chakras, which in turn relate specifically to color correspondences. the latter were particularly important to case, who felt that the tattwa images served as mandalas for healing the emotional, physical and etheric bodies through meditation on their colors and accompanying tones. in his book tarot (1947, ca

g. a. we want to purify our vessels. the middle pillar exercise given in so many golden dawn publications is excellent for this, and once memorized can be visualized in its entirety in about 10 minutes (this is not a full middle pillar ritual, which involves bodily movements, chanting, etc; it is a condensed form many practicing qabalists can do in their imagination. see bibliography for more on regardie's excellent books on this) guidelines for the holy guardian angel there are some general qabalistic guidelines outlined by many teachers in the western tradition; here we will give the principle ones outlined by edwin steinbrecher in his inner guide meditation, and some hints from dr. paul case, which are similar in many ways. neither advise associating this kind of imaginative work with

magically. purification and intention.so frequently stressed.are vital at this point in the working. the medieval mystic arnold of villanova felt that although talismans were a blessing for those who were struggling on the spiritual path, they would only benefit those who had been purified in both mind and heart. setting aside a time of prayerful reflection is a very important part of beginning. regardie offers a number of other traditional qabalistic prayers at the end of his wonderful treatise, the tree of life. this is also the time to state your intention.out loud, and as clearly articulated as possible. if the student has these three principles firmly in hand: right dedication, right timing, and correct symbolism, he or she can proceed with confidence. you will also find that by repe

long for the divine, the more shall i be blessed by the reception of their rays. the more intensely i yearn heavenward, the more shall i bring down heaven to dwell in my soul (1971, p. 222. part of the process of tapping into the numinosity of these intelligences is to become empowered by their attributes. working with magical correspondences in this way is one means of purifying our vessels. as regardie said in his tree of life, one's first task is to "perfect the immediate vehicle through which the holy guardian angel is to manifest (1972, p. 201. to this end, the first goal should not be materializing desires for the satisfaction of the ego, but rather balancing psychic energy through compensatory magical workings. if the student finds him or herself hampered by poor concentration or b

e personality that could be more properly balanced. after several trial sessions of using talismanic art in this compensatory way, one should begin to sense a definite clearing in the mental and physical vehicles, as well as a strong feeling of grounding. any session of using talismans for the purpose of working on aspects of the personality should also include the invocation of one's h. g. a. as regardie explains: the attainment is grounded upon a solid base, one not built on shifting sands that the merest breath of wind could overthrow; the knowledge and conversation (of the holy guardian angel) is rooted in the very spirit and body of the whole being, and no danger is there at all of an illumination obsessing him with a fanatical idea, or overthrowing the balance of his mind (1972, p202

anetary entities in a way which implies that they have some kind of metaphysical reality. as stated in chapter one, we will adopt both philosophies; most modern-day magicians integrate both philosophies fairly easily. in any event, the debate about whether such symbolic entities are objective or subjective is a philosophical discussion that far exceeds the scope of this book. we will simply quote regardie, who has found a happy synthesis between the two (by) employing such herbs, incenses, colors, seals, lights, forms, and divine names as are consonant and congruous to the traditional nature of mercury, the magician is thus the more easily enabled to stimulate the creativity of the imagination, and evoke either from his own mind or the astral light, the idea or spirit pertaining to that gr

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

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

e of astral strain. the result will be that the effect will be far different to that anticipated, even detrimental and dangerous tree of life, 1972, p. 219. i advise that you check the kamea you are copying at least twice, and be especially careful if doing it in hebrew. the mistakes are not only in the older publications e. g, francis barrett, but in modern ones as well. i have found mistakes in regardie's how to make and use talismans, his golden dawn (1970 edition, the complete golden dawn system of magic, and eliphas levi's transcendental magic. the newest edition of agrippa's three books of occult philosophy, edited by donald tyson (llewellyn: 1993, has corrected all mistakes in figure 4-a sephira/planet binah/saturn chesed/jupiter geburah/mars tiphareth/sun netzach/venus hod/mercury

us places in this book2. when the student has a correct magical square, he or she can then proceed to discover the seals and sigils, figure 4.b shows the traditional planetary seals as they have appeared in agrippa and have been reproduced in nearly all books on talismans. most books on magical squares tell you that the seal of the planet is formed by connecting every square or cell on the kamea. regardie, case, and levi also stress that geometric symmetry is important. when pointing this out, you will invariably see that the saturn kamea is given as the classic design. bear this in mind, for we will return to it shortly. if we look at the seals given in agrippa and in the published golden dawn reproductions, we see that this rule is clearly not followed in every case. any student who has

en as the classic design. bear this in mind, for we will return to it shortly. if we look at the seals given in agrippa and in the published golden dawn reproductions, we see that this rule is clearly not followed in every case. any student who has worked with the squares will have noticed this. mars and venus, in particular, are clearly not geometrical, nor do they touch every cell in the kamea. regardie and levi encouraged the student to experiment with designs that are symmetrical and, although i believe that case has 'it should be noted that some translations of agrippa (such as the john freake translation) made deliberate changes in the magical squares which do not appear in the original manuscripts in the vatican. i have worked primarily from the french translation edited by gaboriau

nately we encounter some of the same problems with mistaken, garbled, and confusing sigils as we have with planetary seals, so we need to address this issue briefly before examining some specific sigils. it is truly baffling that so many magical books give the same seals and sigils that have been available to the general public since the agrippa and barrett publications. on a number of occasions, regardie clearly explains how to make a correct sigil, and just as emphatically emphasizes that the best results are achieved when the student figures them out him or herself. yet books on talismans continue to be published with the same misinformation, showing the authors did not work them out for themselves. some note that they do not seem to fit on the kamea, but reprint the sigils anyway. many

if translated into hebrew. it is the famous rose cross (see figure 2-c on page 16) which we used for determining the sigil of our h. g. a. sigils can be drawn from the rose and then incorporated into the talisman. this powerful little glyph has tremendous symbolic import for anyone with a rosicrucian or golden dawn background and has been used successfully by many magicians in our century, but as regardie noted, it is not rooted in antiquity. i personally always use the kameas for drawing the sigils of the intelligences and spirits and other numerical associations, but, like many others who have followed the golden dawn (and offshoot) traditions, i most often trace the divine god names pertaining to the sephiroth on the rose. many of those sigils, such as those found in the excellent books

t with great care. i suggest that you have the sigil of certain powerful divine names, such as ihshvh, or that of your angel, imprinted deeply in your mind's eye as well, to instantly call upon if necessary. these angelic sigils, whether cut in the ether or incorporated into a talisman, can be drawn from the rose cross or the planetary kameas themselves. in his book how to make and use talismans, regardie says that if the student takes time to try to understand the examples he gives, which are relatively simple, that the others should "not prove to be insuperable problems (p. 56. it is vital for the committed magical student to spend time doing this, which is why i am not going to simply give charts to copy, although the sigils that are found here are correct and not given to mislead you

all organs of action are forms of crystallized will. as we use our legs to propel us forward on the horizontal plane, wings are projections of our will to rise vertically. in qabalah, this is sometimes called "rising on the planes" to the qabalist, wings are a concrete expression of the qabalistic cross, since they express the will for movement not only expanded outward, but elevated upward (see regardie's middle pillar for more on this technique) let us look at one more example of sigil-making in detail before we proceed, so the student is very clear about the method given here. graphiel (grapial) is said to be the intelligence, or benevolent angel of mars. its sigil is frequently given as shown in figure 4-v. however, if we follow the traditional rules of not reducing further than neces

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

tion. this vast collection of material became the crown jewel of the order's work. the vast amount of material collected by dee and kelley indicates that they transcribed an entirely new language with its own grammar and syntax. occultists have called this language "enochian" because the dictating angel, ave, was said to have originally given the tablets to enoch. as we look at the golden dawn by regardie, it is evident that the enochian work is not studied until all of the preliminary outer order work has been completed. the students are exposed to the watchtower tablets in ritual, and they do commit fundamentals of the system to memory, but no actual enochian ritual is performed in the outer order. regardie himself warned against approaching the advanced work without a sound foundation

. when one attains the level of 5=6 (adeptus minor, s/he begins the inner order work. enochian study, ritual and research become one of the primary pursuits. enochian material in the golden dawn consists of the four watchtower tablets, the tablet of union, the angelic calls and enochian chess. in reality this is just the beginning and only an introduction to the system. we must remember that when regardie published the gd in 1940, he had left the hermes temple at the level of zelator adeptus minor (z.a.m. what is written in his book represents the course of study in that sub-grade, and no more. regardie himself was aware that he had not been given the total knowledge of various divisions of the gd enochian system, such as: xiii sigillum dei aemeth 1. tabula sancta 2. liber scientia auxilii

d his wife, chris, have spent the last 10 years dedicated to the research, preservation, and development of the gd material placed in their care, much of it from the elder adepts of the whare re temple in new zealand. they are both practicing magicians. together they are in the process of writing a number of books which detail their experiences with the golden dawn work. shortly before his death, regardie traveled to new zealand to meet with zalewski. he told a number of us on his return that he had finally found a "golden dawn man" we at ra horakhty temple feel fortunate to have worked with the zalewski's through regardie's efforts, and have enjoyed a working relationship with them ever since. they have generously funneled information to our temple, asking only that we put it into practic

wering to the diagram of the table of shewbread" the third paper was on the angels who reside in a subtle region called the bonorum["light" from the latin word bonus. other meanings are "good" or "virtuous" eds. a condensed version of the first and second of these papers, appeared in the equinox (vol. 1, no. 7) in an article by aleister crowley. these condensed versions were further elaborated by regardie in his addendum to the concourse of the forces, published in the complete golden dawn system of magic. from campbell's diary notes, it is evident that one of the papers mathers wrote dealt with astral projection into the enochian aethyrs. the paper on the angels of the bonorum was referred to as "7 days of creation as outlined in genesis" this was mainly a combination of astral projection

to piece together the puzzle of the missing enochian lectures. my sources included some copies i made of campbell's incomplete notes, some diary notes of jack taylor, and original notes on campbell's lectures made in the mid-1930s by several ex-members of the inner order of whare ra. i have tried to reconstruct some of the basic elements of the mathers papers using these sources. in 1983, israel regardie came to wellington, new zealand, to meet with me and with other members of our temple "thoth- hermes" regardie outlined his then-unpublished addendum to the concourse of the forces. he had written it in the 1930s in an attempt to bring the previously missing gaps of the enochian system into a workable unit compatible with the golden dawn system. the addendum to the concourse of forces was

: wheresoever thou shalt find two a's together the first is not to be plated within the name, but rather left with his inward power. thou shalt find 7 names proceeding from three general parts of the circumference" the actual order given in the manuscripts for these names is as follows: 10 the planetary association given above is at best an arbitrary one, and differs from the association given by regardie in the addendum to "the concourse of the forces" part 2. the association presented here is based on the association to the olympic planetary spirits hagith 4; och 1; phaleg 5; bethor 6; ophiel 3; aratron7; phul2. the order of the planets are taken from the tabula bonorum, though this whole association is pure speculation. these associations of the planets are not a true indication of thei

rcum. ference possibly belong to atziluth. you will also note that then is no association to malkuth. this is the same when applying the 72 names of the schemhamphoresch to the nine sephiroth ii which there is no association to malkuth as a sephirah. any ref erence to the material plane of assiah does not fit into the scheme of the seal dei aemeth. in his addendum to "the concourse of the forces" regardie attributes the cross to malkuth, something which i cannot agret with in this particular instance. if one uses the first method of drawing out the angel's names, the cross becomes a substitute for l, a name of god used in the manufacture of some of the names of the schemhamphoresch which, when prefixed by the letter, stands for "severity and judgement. and thy name is in him" taking the ne

enochian current, one can use the seal for his/her own particular purpose. the seal, as used by dee, gives us a clue to its use in the order structure. it was used as a stabilizing force, as well as a gateway for the enochian forces. the seal should not really be used as a focal point for a ceremony, but as a type of aide or assister to the ceremony, as in the opening of the watchtowers ritual by regardie. for example, if the seal was placed on or beneath the altar during a talismanic or alchemical working, it should produce a special void within the portal to help protect and intensify the object one is working with. when used in this manner, it helps boost the z2 formulae. for purposes of divination, it could be placed under the table for both tarot workings and in games of enochian ches

the seal along with the various sigils from the seal and also use the hexagram ritual but a peculiar design where it can be done in one movement without breaking it up from a design i have found in the order papers. all five tablets are present" from this i have reconstructed a ritual; the most significant thing is the use of the unicursal hexagram which many have attributed to crowley. in 1983, regardie was surprised to find it in the original golden dawn papers. he made the comment to me that for years he thought it was crowley's idea, until he saw it in some original golden dawn documents. i told him that taylor had shown it to me, years ago, as an alternative hexagram ritual. he said mrs. felkin had first shown it to him back in the 1920s. apparently it was occasionally used by mather

k out the latitude and longitude of the aethyrs and their governors, which will show what function the govern when applied to the macrocosm. an entire book could b written on this subject which could include the individu enochian squares as well. on the four enochian tablets the version given here of the four enochian tablets is not that of the golden dawn nor that utilized at whare ra. it is the regardie version, which was published in the golden dawn and in which all the letters received are placed together. some squares have four or five letters in them. according to my copy 31 32 the golden dawn "h document" there was originally only one square in the water tablet that had two letters in it; all the rest had single letters. however, there were changes to five more squares which were ad

corrected by the archangel raphael. making changes using the raphael revised version to the various subsystems would be a monumental undertaking, an article written by christian wilby in adam mclean's prestigious hermetic journal (volume 30) discusses the four angelic tablets. in the article, mathers is attacked for putting all the letters on the tablets. i assume the author was talking about the regardie version, as mathers' version is the same as the one published by crowley in his equinox, vol. 1, no. 7. i mention this in case others, like christian wilby, are confused between what mathers wrote and what was added later. this also applies to the golden dawn reference to the governors of the aethyrs applied to the world; the concept is mathers' the starting points are my own. in the same

(figure 40, which went through at least three other subsystems before it reached its pinnacle as shown in the mathers figure. this chapter goes through each of these subsystems save one (which relates to the formation of the holy table, and shows the formation of the system and its remarkable ties with the golden dawn paper "particular exordium (found in the z1 document of the golden dawn. israel regardie encouraged me to go further into this system, and my debt to him is hereby acknowledged. he worked on this subject himself for a few years but was never able to get past the note-taking stage. as far as the most popular published works dn this subject go, both geoffrey james' book enochian evocation 76 and robert turner's hetarchia mystica of john dee make excellent reading. the golden da

136 the following important characters letters of the angelic or enochian alphabet are attributed to the seven rulers in the twelve signs and the sixteen figures in geomancy. 137 one section of the rudd manuscripts that was used on an unofficial basis was the section on attributing the sixteen figures of geomancy to the enochian letters. these associations to the enochian letters, as published by regardie, were taken from the rudd manuscripts and were never deemed official, to the best of my knowledge (see figure 91. the association of the planets to the seven tablets or ensigns of creation are the same as that given in the tabula bonorum. dee left a number of clues in the mauscripts as to planetary association, for alongside one of the tablets dee gives the name "hamuthz gethog" which rel

le, in odeberg's book enoch three, he cites the ministering angels as having three subdivisions, though there is no doubt that these four angelic entities are in fact analogous with the "four presences" given in the book of enoch, and are not to be confused with the "four watchers (for a golden dawn explanation of the four watchers, see manuscript "concourse of forces" and the enochian section of regardie's golden dawn) their function seems to be for the concern of man as a whole, which not only includes help but also retribution. the section of odeberg's book appears to me identical with the lesser hecaloth text of hebrew literature (though this is not named as such. the angelology section is of particular interest in opening up further doors to obscure aspects of enochian literature. bec

e is then brought down in an even flow, thus cementing itself into the aura. the entire concept of doing these signs is twofold. the first is that one brings down the solar influences by imitation through a process of god-form assimilation when doing the signs, which interrelates with a force called the ruach, the second functioning part of the kabbalistic soul (for a full explanation of this see regardie's middle pillar, llewellyn publications. the idea is to unify the lower portion of the soul, called the nephesch, with that of the ruach, which is in fact a triggering device by which this is activated and propels the initiate into higher levels of consciousness. the second part of this is that when one does the lvx signs, one in fact draws down a powerful force from the astral to have at

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ay in touch on the following pages you will find listed, with their current prices, some of the books and tapes now available on related subjects. your book dealer stocks most of these, and will stock new titles in the llewellyn series as they become available. we urge your patronage. however, to obtain our full catalththe idea of doing this book originally came from a conversation between israel regardie and myself during 1983 in new zealand. the decision to publish the inner order rituals of the 6=5 and 7=4 did not come lightly for either of us, but regardie and i both thought that these were better out in the open for all to use. both of our feelings were adequately summed up in regardie's book what you should know about the golden dawn (falcon press, in which he wrote: obligations to p

e removed from their custody, their power would be gone. for in most cases their dominion does not consist in the gravitational attraction of spiritual attainment or even ordinary erudition. their power is vested solely in the one fact, that they happen to be in possession of the private documents for distribution to those to whom they personally wish to bestow a favour as a mark of their esteem. regardie also hated to see the golden dawn system abused. he thought that the publication of the 6=5 and 7=4 grade rituals, in their original fcem, might minimize that abuse by those who would change the rituals at a later date. it is hoped that publication of these grade rituals will free others who wish to explore the grades above the 5=6 of the stella matutina in the outer. in so doing, i hope

ter date. it is hoped that publication of these grade rituals will free others who wish to explore the grades above the 5=6 of the stella matutina in the outer. in so doing, i hope to break the shackles of some temples that claim legitimate descent from the golden dawn and the stella matutina. they use these grades, whether their claims be legitimate or not, as a source of secrecy to protect what regardie has called the "hidden knowledge" with these rituals and the formulation of the golden dawn foundation, which has a legitimate and chartered temple, we can now bring much additional teaching of the order out into the light. what is published in this volume is by no means the last of the golden dawn material papers and manuscripts are currently being prepared for other volumes which will c

and manuscripts are currently being prepared for other volumes which will contain many of the past order teachings as well as the later ones. enclosed with the order rituals are a number of flying rolls lectures of the old golden dawn (as well as later ones) that i unearthed from the new zealand order. these lectures may shed new light on many of the more obscure aspects of g.d. teachings. it was regardie's wish (and my own) that the golden dawn be allowed to spread out and not be restricted. publication of previously unpublished material is a start in that direction. i hope that this publication will help those temples struggling for higher knowledge and put a bomb under other temples which have this material and have not yet released it due to their own brand of secret elitism. what is n

ished material is a start in that direction. i hope that this publication will help those temples struggling for higher knowledge and put a bomb under other temples which have this material and have not yet released it due to their own brand of secret elitism. what is needed in the golden dawn today is openness and honesty. that can be achieved in part through publication, as the impact of israel regardie's work can attest. as dion fortune said "there is no legitimate reason that i have ever been able to see for keeping things secret. if they have any value, there can be no justification for withholding them from the while i do believe in apostolic succession of the grades of the r.r. et a.c, i also realise that temple chiefs sitting smugly on documents to which everyone could have access

them from the while i do believe in apostolic succession of the grades of the r.r. et a.c, i also realise that temple chiefs sitting smugly on documents to which everyone could have access, does little more than exalt their own egoes. the publication of these grade rituals is my own personal contribution in bringing these additional teachings of the r.r. et a.c. out in the open. my regret is that regardie is not alive to see this book in print. there are still members today of the old bristol temple in england, who meet often, according to a former chief of whare ra to whom i recently spoke. i openly ask these members, some of whom have the 6=5 and 7=4 grades, to help other temples get started in much the same way as jack taylor did for our thoth hermes temple. though confined to a wheel c

effect. those respectors of the g.d. initiates of the early era must be highly commended for their historical contributions to the order history. conversely, those authors who have derided the early g.d. initiates and yet still provided valuable historical insight, must of necessity be recognized for their contribution. a case in point is years golden dawn, by george m. harper, now out of print. regardie enjoyed his style and contents, which was also presented by ellic howe, but in a style and commentary regardie disliked. nevertheless, the material present in both expositions sheds light on subjects of importance. in my own case, i hope that some of the historical gleanings concerning felkin and the new zealand order will assist g.d. historians, in that it fits neatly with howe's section

hat the lockwoods actually had the rituals and teachings up to the 7=4 level well before 1900. apparently, what mathers had done in ahathoor was to do away with the subgrades of the 5=6 grade and adopt a version of the theoricus adeptus minor and practicus adeptus minor, slightly enlarged and issued to the british temples. these were used as the 6=5 and 7=4 grade teachings (something which israel regardie had suspected for a number of years. clearly, at this point, mathers wanted to test the effect of the rituals of the 6=5 and 7=4 ceremonies by giving his american students the opportunity to use the practical work of the 5=6 subgrade rituals and ease into the two powerful grade currents. after the break in 1900 the order split into two groups. the first was still called the golden dawn un

e ra inner order colleagues and together they prepared for the exorcism. though in his eighty-fifth year, and confined to a wheel chair, he was carried up the stairs and placed in the center of the room. with his magical sword and the banner of the west around his neck, he proceeded with the exorcism which turned out to be successful. the master magician has struck again! after corresponding with regardie for a little over a year, he eventually visited the thoth hermes temple in wellington, new zealand in august, 1983. he brought with him the hierophant of a los angeles temple. it was here that regardie was given the 6=5 (and later the 7=4) in appreciation for a lifetime's work in promoting the golden dawn. during his visit he also participated in a 6=5 ceremony as one of the temple office

ver a year, he eventually visited the thoth hermes temple in wellington, new zealand in august, 1983. he brought with him the hierophant of a los angeles temple. it was here that regardie was given the 6=5 (and later the 7=4) in appreciation for a lifetime's work in promoting the golden dawn. during his visit he also participated in a 6=5 ceremony as one of the temple officers. during that visit, regardie admitted to me that he was somewhat apprehensive about coming to new zealand. he was not sure of the type of reception he would find due to his oathbreaking in publishing the golden dawn years earlier. during the lifetime of whare ra, regardie's name had been detested and his books banned. for those initiates, the prejudices of breaking the oath had been carried from one generation to the

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

conversation with jack taylor, he was addressed as frater regardie; one of the order's favored sons had returned to the fold. some years earlier jack taylor, who was a staunch stickler for the g.d. oath, told me that an oath was up to the dictates of one's conscience. in this respect, when my wife and i were put through the ceremonies, our oaths were reworded. at thoth hermes we fully understood regardie's predicament and we were of the opinion that the important thing was not to restrict the g.d. teaching to a few, but to try to foster its beliefs to all those who would listen. just before his death, regardie and i were invovled in a number of writing projects together. one of these was the publication of the 6=5 and 7=4 rituals of the stella matutina in the outer which are included in t

beliefs to all those who would listen. just before his death, regardie and i were invovled in a number of writing projects together. one of these was the publication of the 6=5 and 7=4 rituals of the stella matutina in the outer which are included in this book. another was the planning of the golden dawn correspondence course, something he had had on the drawing board since the late 1940s. after regardie's death in 1985, chris hyatt decided to go ahead with the course, thus effecting a legacy, of regardie's commitment to the golden dawn. when i discusssed doing the correspondence course i received a lot of flack from a golden dawn temple chief in the u.s, and heard grumblings from others. the correspondence course was obviously never originally intended for those already in existing golde

th tarot, talismanic work and geomancy that was previously inner order material, but now being taught in the outer. one of the major differences between the whare ra 5=6 course and that of the thoth hermes, was that in the latter the four subgrades of the 5=6 were reintroduced. the tarot and talismanic study (not consecration) were brought down to the outer order levels, as were the color scales. regardie described the 5=6 papers of the golden dawn as "a wealth of material with virtually no starting or finishing point which the z.a.m. is swamped with, and it's sink or swim" at thoth hermes we came to the same conclusion. enochiana is a prime example of this, and when one skryed the varying squares there was no order to work form. newer lectures were drawn up, where one worked through a ser

tarting or finishing point which the z.a.m. is swamped with, and it's sink or swim" at thoth hermes we came to the same conclusion. enochiana is a prime example of this, and when one skryed the varying squares there was no order to work form. newer lectures were drawn up, where one worked through a series of progressive stages which extended not only to the tablets but to the z-2 rituals as well. regardie's addendum to the concourse of forces was also adopted with the author's blessing, as part of the 5=6 course (part one of the addendum is analogous to mathers' paper "the knowledge of the ritual of the twelve gates in slaying and travelling in the spirit vision; answering to the diagram of the table of the shewbread" which was part of the old g.d. practicus adeptus minor curriculum. i fra

d with the author's blessing, as part of the 5=6 course (part one of the addendum is analogous to mathers' paper "the knowledge of the ritual of the twelve gates in slaying and travelling in the spirit vision; answering to the diagram of the table of the shewbread" which was part of the old g.d. practicus adeptus minor curriculum. i frankly doubt if mathers could have done a better job of it than regardie. in fact, another three parts were drafted up which included practical uses of the angels of the bonorum and the shewstone, and the holy table. in 1986, the three chiefs of thoth hermes chartered the horus temple of the golden dawn foundation in the u.s. as an independent body, and promoted the chief of the horus temple (who was a long time friend and student of regardie) to the rank of 6

correctly unless these three phases in our own beings are operating. the joining point is when our own ruach links with the order created ruach, which allows the energy to be passed through to the nephesch at a particular point. chapter four enochian pronunciation in the past there has been a lot of criticism about the golden dawn's enochian pronunciation, based solely on two papers published by regardie in his "golden dawn" publication. the first of these two papers is by wyn westcott who says: in pronouncing the names, take each letter separately. m is pronounced em: n is pronounced en (also nu, since in hebrew the vowel following the equivalent letter nun is "u; a is ah; p is peh; s is ess; d is deh. nrfm is pronounced en-ra-ef-em or en-ar-ef-em. ziza is pronounced zod-eezod-ah. adre i

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