Michael Wynn's Occult Reference Library
RITE,RITES

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f the philosophers, true wisdom, perfect happiness, the summon bonum. and may it sustain us in love, truth, and knowledge. i now invoke the divine scribe of this order to record and place this event into thy tablets. i now release any spirits that may have been imprisoned by this ceremony. go back to thine own abodes and habitation with the blessings of yehashua yehovashah, for i now declare this rite in the hall of the neophyte duly closed" bell.in this lesson we will explain some of the preliminary and basic symbology of the neophyte initiation and the symbology of the hall of the neophyte. a basic understanding of it is necessary and required. in a future grade, we will study indepth the subtle nature of the energies imposed on the candidate in the 0=0 neophyte initiation, but at this t

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

selve vrdchdc mere (woidd ask to know, we der ritter were? dey engele muosten lachen, dat hey is sus kunde machen; haupts zeitschr, 3, 24. this hilarity of the attendant guardian-angels (ch. xxviii) or valklirs must be thought of in connexion with the laughing of ghosts (ch. xxxi. in ilartmann's erec, when enite's white hands groomed (begiengen) a horse, it says 355: und wiere, daz got liicn erde rite, icli wain, in genuocte da mite, ob er soljien marstcdlcr hccte. this view of a sympathizing, blithe and gracious god, is particularly expressed in the subst. irnldi, o.n. hylu: osins hylli; sam. 47. ullar hylli ok allra gosa; sa^m. 45. on the other hand, of the primitive sensuous representation of an angry avenging deity (see suppl, the most striking example will be treated of presently in c

ice. jornandes cap. 25, of thchiins: ad scythiam properant, et quantoscwuitie prius in iwjressu scytharum habuere, utavere vidorine. 46 worship. taken, was supposed to bring luck. in folk-tales we find traces of the immolation of children; they are killed as a cure for leprosy, they are walled up in basements (oh. xxxv, xxxvi, end; and a feature that particularly points to a primitive sacrificial rite is, that toys and victuals are handed in to the child, while the roofing-in is completed. among the greeks and romans likewise the victims fell amid noise and flute-playing, that their cries might be drowned, and the tears of children are stifled with caresses' ne flebilis hostia immoletur. extraordinary events might demand the death of kings' sons and daughters, nay, of kings themselves. tho

r]?a framleidt hross eitt a j?ingit, ok hoggvit i sundr, ok sjcipt til ids, en rio]?u(5u blosinu hluttre; kostusu]?a allir sviar kristni ok liofust blot; then was led forward ahorse into the thing, and hewed in sunder, and divided for eating, and they reddened with the blood the blot-tree &c. tornald. sog. 1, 512. dietmar of merseburg's description of the great norse (strictly danish) sacrificial rite, which however was extinct a hundred years before his time, evidently contains circumstances exaggerated legendwise and distorted; he says 1, 9: sed quia ego de hostiis (istorthmannorum) mira audivi, haec indiscussa praeterire nolo, est unus in his partibus locus, caput istius regni, lederun nomine, in pago qui selon^ dicitur, ubi post novcm annos mense januario, post hoc tempus quo nos theop

cas david 1, 118-122. 2 in many districts of germany and france, the butchers at a set time of the year lead through the streets a fatted ox decked with flowers and ribbons, accompanied by drum and fife, and collect drink-money. in holland they call the ox hdder, and hang gilded apples on his horns, while a butcher %valks in front with the axe (beil. all this seems a relic of some old sacriiicial rite. sacrifice. 51 its origin express recens natus, new-l)orn^ but it now lives only in the sense of porcellus (frischling. how are we to explain then, that this ohg. friscing in several writers translates precisely the lat. liostia, victima, holocaustum (istotker cap. 8, ps. 15, 4, 26, 6. 33, 1. 39, 8. 41, 10. 43, 12. 22. 50, 21. 115, 17. osterfriscing, ps. 20, 3. lamp unkawemmit kakepan erdu fr

carmine nefando dedicantes; dial. 3, 28. this head of a she-goat (or he-goat) was reared aloft, and the people bowed before it. the halloiclng of a he-goat among the ancient prussians is well known (luc. david 1, 87, 98. the slavonian god triglav is represented with three goats' heads (hanka's zbjrka 23. if that langobardic' carmen nefandum' had been preserved, we could judge more exactly of the rite than from the report of the holy father, who viewed it with hostile eyes. about other sacrificial beasts we cannot be certain, for of dietmar's dogs and hawks and cocks, hardly any but the last are to be depended on (see sup^^l. but even then, what of domestic poultry, fowls, geese, pigeons? the dove was a jewish and christian this also a reference to heathen sacrifices; an as. name for xov

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

can hold separate meetings for planning, but if you wish to make practical decisions at a meeting before an esbat, always carry out a ritual to strengthen harmony after such discussions as earthly issues can intrude on even the most spiritual gathering. another good time is afterwards when you are eating and drinking and so are relaxed and full of good feelings. even then, have a short collective rite before you separate. you can decide what equipment you need to buy at these planning meetings and one person can act as co-ordinator. set up a joint fund for candles, crystals, incense, etc, and appoint one person to check and replenish supplies. large supermarkets have an amazing array of candles, incenses and oils, as do gift shops and herbal pharmacies, while on the internet there are a va

efines the purpose of the ritual or spell and is generally represented either by a symbol or a declaration of intent. these could take the form of a candle etched with the name or zodiacal glyph of a desired lover, a little silver key charm or an actual key in a spell to find a new home, a picture of an ideal holiday location, and so on. in a sense, this part of the spell begins before the actual rite and involves verbalising the purpose. as you define it in a few words or a symbol, you may realise that what you are really seeking lies beyond the immediate external purpose. spending time at this stage is quite vital as it is said we tend to get what we ask for, so we should take care to ask for what would truly fulfil our potential, rather than what we think we need immediately. if you are

cosmos, to keep out all negativity, earthly or otherwise. but the greatest protection is a pure heart and pure intent, much harder to attain than learning any complex ritual. the goddess as focus many beliefs emphasise the polarity of the female/male, goddess/god and anima/animus energies. the bringing together of these two powers, the sacred marriage that is celebrated symbolically in the great rite of the union of earth and sky, is a ritual that permeates all cultures. in egyptian mythology, isis, the sister-wife of osiris, sought and reassembled his body after his murder and dismemberment by his brother seth. in this connection, she took on the role of the goddess of rebirth, the bone goddess, and restored him in a more evolved form. the annual celebrations of this event coincided with

n empty circle, but there are no hard and fast rules. there is debate over whether you should blow or pinch out candles that you do not wish to burn completely away. the act of blowing out a candle is itself a magical release of power, for, rather than holding the light in a snuffer, you can send it towards all who need it. this is an excellent way of releasing and directing power at the end of a rite. if you buy candles with two or three wicks, a new one can be lit each day in a three-day ritual. larger candles can have up to seven wicks and if you need a lot of power, you can light all the wicks during a single ritual. candles vary considerably in their burning times- the better-quality ones may state the number of hours, but with practice if you always use the same type of candles, you

t of the ritual. many practitioners prefer to light it beforehand and just add a teaspoon of incense as part of the ceremony or spell when they need a billow of fragrance. incenses with a greater proportion of resin and gum will last longer- hence the popularity of frankincense in religious ceremonies. when working in a group, you can ask one person to top up the censer if necessary during a long rite. if you are alone, make this part of your increasing power actions in a private ritual. practise using non-combustible incense before rituals and in time it will become as natural as lighting a candle. the second type of incense, which many practitioners, myself included, prefer to use, is combustible incense, lit directly in sticks and cones. these are very difficult to make at home but the

ABRAMELIN1

t will be the better for the producing the effect; which table or lamen being rightly made in the manner we have fully described, must be consecrated according to the rules above delivered. and this is the way of making the general table or lamen for the invocating of all spirits whatever; the form whereof you may see in plates of pentacles, seals, and lamens. we will yet declare unto you another rite more easy to perform this thing: let the man who wishes to receive an oracle from a spirit, be chaste, pure, and sanctified; then a place being chosen pure, clean, and covered everywhere with clean and white linen, on the lord's-day in the new of the moon, let him enter into that place clothed with white linen; let him exorcise the place, bless it, and make a circle therein with a consecrated

ADEPTUS MINOR INITIATION

en greek cross and red rose of 49 petals. the foot is black with a white calvary cross and circle placed upon a pedestal of two steps. on the sides are depicted the 22 colors of the paths, between light and darkness (aspirant is placed between lid and pastos. chief stands facing him on opposite side of the pastos) chief "now is the final consecration in the tradition of the ancients. we seal this rite with the most mystical mark, the mark of membership of the roseae rubeae et aurea cruces" wall of the vault 32 minutum mundum cross of victory 33 rose& cross at head of pastos (49 petals) foot of the pastos 34 side of the pastos (hodos removes the aspirant's robe to let him receive the mark. third adept hands the razor blade to the chief) chief "the cut that you are to receive upon your clavi

ALEISTER CROWLEY ACROSS THE GULF

gn to the high priest. thereat was he mightily amazed; and, from the foot judging hercules, began to think that i might be some sacred envoy to inspector from the gods themselves. this i allowed him to think; meanwhile we went forward into the shrines and stood behind the pillars, unseen, in the prescribed position. now it chanced that the high priestess herself had this day chosen to perform the rite. this was a woman tall and black, most majestic, with limbs strong as a man s. her gaze was hawk-keen, and her brow commanding. but at the assumption of the god-form she went close and whispered into the veil, so low that we could not hear it; but as it seemed with fierce intensity, with some passion that knotted up her muscles, so that her arms writhed like wounded snakes. also the veins of

loss of that young slave. i had his body embalmed as is not fitting for other than a king. and at the door of the temple i placed his sarcophagus beneath a hedge of knives and spears, so that there was no other access to my glory. like honour hath no slave had ever. thus then i abode three cycles of the season; and at the end of that time the high priest died. for mine was a strange and dreadful rite to do; none other, and none unfortified by magic power, could have done this thing. yet i too sickened of that everlasting sacrifice. i was become worn and wan; there was no blood but ice in my veins. i had indeed become all but a god. therefore i took the body of my nubian, and slew four young girls, and filled all the hollow spaces of his body with their blood. then too i sealed up his body

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ot only the beauty, but the beast that yet awaits mankind. it would be vain to attempt to deliver a synopsis of crowley's philosophy, save that its 'leitmotif' is the rabelaisian do what thou wilt shall be the whole of the law. the actual meaning of this phrase has taken volumes to explain, but roughly it concerns the uniting of the conscious self, a process of individuation which culminates in a rite called "knowledge and conversation of the holy guardian angel; the angel signifying the pure, evolved self. yet, there are many terrors on the way to the self, and an abyss to cross before victory can be declared. demons, vampires, psychic leeches, ghastly forms accost the aspiring magician from every angle, from every quarter around the circumference of the magick circle, and they must be de

d known to the greeks as hermes, from whence we get "hermetic. azag-thoth is, therefore, a lord of magicians, but of the "black" magicians, or the sorcerers of the "other side. there is a seeming reference to shub niggurath in the necronomicon, in the name of a sumerian deity, the "answerer of prayers, called ishnigarrab. the word "shub" is to be found in the sumerian language in reference to the rite of exorcism, one of which is called nam shub and means "the throwing. it is, however, as yet unclear as to what the combination shub ishnigarrab (shub niggurath) might actually mean. there was a battle between the forces of "light" and "darkness (so-called) that took place long before man was created, before even the cosmos as we know it existed. it is described fully in the enuma elish and i

hat so preoccupied crowley and the o.t.o. there can be no true magick without woman, nor without man, and in the symbolic language of the occult there can be no sun without the moon. in alchemy, ceremonial magick, and witchcraft, the formula is the same, for they all deal with identical properties; whether they are called the sun and moon of the elixir vitae, the male and female participants in a rite of indian or chinese tantricism, or the shadow and the anima of jungian depth psychology. for many years, the moon remained the prime deity of the sumerians, constituting the essential personum of a religious and mystical drama that was performed roughly 3000 b.c. amid the deserts and marshes of mesopotamia. side by side with the worship of the moon, nanna, there was fear of the demon, pazuzu

not give thee power over the absu, however, this power being obtained differently by the ritual of descent. this ritual thou wilt undertake in the fifteenth day after the thirteenth of the month when thou hast summoned the gate of marduk to open. for marduk slew the fiends, and inanna, the goddess of the fifteen, conquered the netherworld, where some of theirs still dwell. this is a most perilous rite, and may be undertaken by any man who as the formulae, whether he has passes the previous gates or not, save that it is best advised to have passed through marduk gate before venturing forth into the pit. for this reason, few have ever opened the gate of adar, and spoken to the horned one who resideth there and giveth all manner of wisdom regarding the operations of necromancy, and of the spe

oken clearly aloud, and not a word changed, else the spirit of the god may devour thee, as there is no food and no drink where they are. and it must be called in a secret place, without windows, or with windows only in one place, and that should be in the northern wall of the place, and the only light shall be of one lamp, set on the altar, and the lamp need not be new, nor the altar, for it is a rite of age and of the ancient ones, and they care not for newness. and the altar should be of a large rock set in the earth, and a sacrifice acceptable unto the nature of the god should be made. and at the time of the calling, the waters of absu will roil, and kutulu will stir, but unless it be his time, he will not rise. and this is the conjuration of the dead god: may nammtar open my eyes that

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

n the "third portion" of the invocation the magician asserts the identity of himself with the god. in the "fourth portion" the god is again invoked, but as if by himself, as if it were the utterance of the will of the god that he should manifest in the magician. at the conclusion of this, the original object of the invocation is stated. thus, in the invocation of thoth which is to be found in the rite of mercury (equinox i, vi) and in liber lxiv, the first part begins with the words "majesty of godhead, wisdom-crowned tahuti, thee, thee i invoke. oh thou of the ibis head, thee, thee i invoke; and so on. at the conclusion of this a mental image of the god, infinitely vast and infinitely splendid, should be perceived, in just the same sense as a man might see the sun. the second part begins

g the new knowledge of the aeon, had the value of 93 (m= 40, g= 3, n= 50. 93 is the number of the word of the law- thelema- will, and of agape- love, which indicates the nature of will. it is furthermore the number of the word which overcomes death, as members of the degree of m m of the o.t.o. are well aware<degree o.t.o, a word never to be written, published or spoken without the rite> and it is also that of the complete formula of existence as expressed in the 48 true word of the neophyte< where existence is taken to import that phase of the whole which is the finite resol

fice of the passover, following on the story of abraham's being commanded to sacrifice his firstborn son, with the idea of the substitution of animal for human life. the annual ceremony of the two goats carries out this in perpetuity. and we see again the domination of this idea in the romance of esther, where haman and mordecai are the two goats or gods; and ultimately in the presentation of the rite of purim in palestine, where jesus and barabbas happened to be the goats in that particular year of which we hear so much, without agreement on the date. this subject must be studied in the "golden bough, where it is most learnedly set forth by dr. j. g. frazer. enough has now been said to show that the bloody sacrifice has from time immemorial been the most considered part of magick. 92 the

runner of exstasy. in the essay "energized enthusiasm" in no. ix, vol. i of the equinox<christians used what is in all essentials this method. see "fragments of a faith forgotten" by g.r.s.mead, esq. b. a, pp. 80-81. there is a real connexion between what the vulgar call blasphemy and what they call immorality, in the fact that the christian legend is an echo of a phallic rite. there is also a true and positive connexion between the creative force of the macrocosm, and that of the microcosm. for this reason the latter must be made a pure and consecrated as the former. the puzzle for most people is how to do this. the study of nature is the key to that gate> is given a concise account of one of the classical methods of arousing kundalini. this essay should be studie

n him alone. by this means one prevents the ceremony from becoming mechanical or hackneyed, and the element of surprise. 177 assists the lesser characters to get out of themselves at the supreme moment. following the climax there should always be an unrehearsed ceremony, an impromptu. the most satisfactory form of this is the dance. in such ceremonies appropriate libations may be freely used. the rite of luna (equinox i. vi) is a good example of this use. here the climax is the music of the goddess, the assistants remaining in silent ecstasy. in the rite of jupiter the impromptu is the dance, in that of saturn long periods of silence. it will be noticed that in these rites poetry and music were largely employed- mostly published pieces by well-known authors and composers. it would be bette

ALEISTER CROWLEY MAGICK WITHOUT TEARS

book for free on: www.abika.com 91 get any fun out of existence; but at least it is not impossible. in other words, he implicitly denies the fundamental proposition that existence is sorrow, and he formulates the essential postulate of the white school of magick, that means exist by which the universal sorrow (apparent indeed to all ordinary observation) may be unmasked, even as at the initiatory rite of isis in the ancient days of kehm. there, a neophyte presenting his mouth, under compulsion, to the pouting buttocks of the goat of mendez, found himself caressed by the chaste lips of a virginal priestess of that goddess at the base of whose shrine is written that no man has lifted her veil. the basis of the black philosophy is not impossibly mere climate, with its resulting etiolation of

ALEISTER CROWLEY TAO TEH KING

man; he useth them only in necessity. he valueth peace and ease, desireth not violence of victory. to desire victory is to desire the death of men; and to desire that is to fail to propitiate the people. 3. at feasts, the left hand is the high seat; at funerals, the right. the second in command of the army leadeth the left wing, the commander-inchief, the right wing; it is as if the battle were a rite of mourning! he that hath slain most men should weep for them most bitterly; so then the place of the victor is assigned to him with philosophical propriety. 36 chapter xxxii the wisdom of teh. 1. the all-tao((comprehending change within itself) hath no name. 2. it is that minute point((hadit) yet the whole world dare not contend against him that hath it. did a lord or king gain it and guard

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

mbined openly with the hexagram, for the secret formulation of abrahadabra. the hexagram is arranged differently on the tree, to correspond with kether (highest top point, chokmah (top-right, binah (top-left, chesed (bottom-right, geburah (bottom-left) and tiphareth (lowest bottom point. keep in mind that this ritual is done on the path of gimel. when making pentagrams and vibrating names in this rite you are also formulating the hexagram. thus: nuit= binah hadit= chokmah ra-hoor-khuit= tiphareth bes-na-maut= chesed ta-nech= geburah ankh-af-na-khonsu= kether note that bes-na-maut and ta-nech are the parents of ankh-af-na-khonsu. these are lesser forms of nuit and hadit. ankh-af-na-khonsu of course has a direct relationship to ra-hoor-khuit; he is the physical incarnation of that god. crowl

ALEISTER CROWLEY THE LOST CONTINENT

tion. atlanteans knew better than anyone that the zodiac is only an arbitrary division. still it may be laid down that the impossible never daunted atlas. if one said "two and two make four" his thought would be "yes, damn it* i now explain the language of atlas. the third and greatest of their philosophers saw that speech had wrought more harm than good, and he consequently instituted a peculiar rite. two men were chosen by lot to preserve the language, which, by the way, consisted of monosyllables only, two hundred and fourteen in number, to each of which was attached a diacritical gesture, usually ideographic. thus 'wrong' is given as 'phph' moving the jaw from right to left. wiping the brown with 'phph' means 'hot, hollowing the hands over the mouth 'fire, striking the throat 'to die'

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

il to body and soul. we refuse to accept it as the surrender of the divine to the animal; to us it is the means by which the animal may be made the winged sphinx which shall bear man aloft to the house of the gods. we are then particularly careful to deny that the object of love is the gross physiological object which happens to be nature's excuse for it. generation is a sacrament of the physical rite, by which we create ourselves anew in our own image, weave in a new flesh-tapestry the romance of our own soul's history. but also love is a sacrament of trans-substantiation whereby we initiate our own souls; it is the wine of intoxication as well as the bread of nourishment "nor is he for priest designed who partakes only in one kind" we therefore heartily cherish those forms of love in whi

is no less love in the petty personal sense; for love that makes two one is the engine whereby even the final two, self and not-self, may become one, in the mystic marriage of the bride, the soul, with him appointed from eternity to espouse her; yea, even the most high, god all-in-all, the truth. therefore we hold love holy, our heart's religion, our mind's science. shall he not have his ordered rite, his priests and poets, his makers of beauty in colour and form to adorn him, his makers of music to praise him? shall not his theologians, divining his nature, declare him? shall not even those who but sweep the courts of his temple, partake thereby of his person? and shall not our science lay hands on him, measure him, discover the depths, calculate the heights, and decipher the laws of his

ut the sense of 'sin, with its false shame and its fear of nature. p.s. the gnostic mass is intended to supply this need "liber xv. it has been said continuously in california for some years. al i,63 "sing the rapturous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you" the new comment all those acts which excite the divine in man are proper to the rite of invocation. religion, as understood by the vile puritan, is the very opposite of all this. he- it- seems to wish to kill his- its- soul by forbidding every expression of it, and every practice which might awaken it to expression. to hell with this verbotenism! in particular, let me exhort all men and all women, for they are stars! heed well this holy verse! true religion is intoxication, i

rence to the two main types of the orgia of magick; i have already dealt with this matter in the comment. observe that in the "mystic" work, the union takes place spontaneously; in the other, venom is shot forth. this awakes the earth to rapture; not until then does union occur. for, in working on the planes of manifestation, the elements must be consecrated and made "god" by virtue of a definite rite. al ii,27 "there is great danger in me; for who doth not understand these runes shall make a great miss. he shall fall down into the pit called because, and there he shall perish with the dogs of reason" the old comment 27. the importance of failing to interpret these verses. unspirituality leads to the bird-lime of intellect. the hawk must not perch on any earthly bough, but remain poised on

that as yet was not. x combines k& s* but now the imperfection became manifest, presiding over the fading of perfection. t the sexual onslaught. a less responsible form of d* also the woman arose, and veiled the upper heaven with her body of stars. y when distinct from i, dignifies the vowel to which it is prefixed- now then a giant arose, of terrible strength; and asserted the spirit in a secret rite. p as to b as k is to (hard) g. bursting of a bud as against that of a fruit- and the master of the temple balancing all things arose; his stature was above the heaven and below earth and hell. a open unmodulated breath (ah- against him the brothers of the left-hand path, confusing the symbols. they concealed their horror [in this symbol; for in truth they were* j like soft g- the master flam

ALEISTER CROWLEY THE QABALAH

th thyr. 62 ps. xiv, 1. note that by gematria ya \yhla= 147= hwhy+ ynda+ hyha+ alga, the four divine names of the lesser ritual of the pentagram t.s. 63 the title of a high degree in certain masonic rites, immediately proceeding grand inspector general. sometimes called prince of the royal secret t.s. 64 another masonic term, generally denoting the highest degree or ruling council of a particular rite t.s. liber lviii 37 the answer of the adept to the first form of the problem is for the hindu thou art that (see previous chapter, the yogi; for the qabalist malkuth is in kether, and kether is in malkuth, or that which is below is like that which is above or simply yod (the foundation of all letters having the number 10, symbolising malkuth. the answer of the adept to the second form of the

ALEISTER CROWLEY EQ I 1

resence of one of ourselves. from all time there has been an exterior school based on the interior one, of which it is but the outer expression. from all time, therefore, there has been a hidden assembly, a society of the elect, of those who sought for and had capacity for light, and 7 this interior society was the axle of the r.o.t.a. all that any external order possesses in symbol, ceremony, or rite is the letter expressive outwardly of that spirit of truth which dwelleth in the interior sanctuary. nor is the contradiction of the exterior any bar to the harmony of the interior. hence this sanctuary, composed of members widely scattered indeed but united by the bonds of perfect love, has been occupied from the earliest ages in building the grand temple (through the evolution of humanity)

ALEISTER CROWLEY EQ I 5

hitherto. i should like to call attention to the immense amount of important material that awaits publication. there is the sepher sephiroth, referred to in this section of the temple of solomon the king; the complete writings of dr dee and sir edward kelly; a tremendous volume on the tarot; du potet's "magic unveiled" translated by john yarker, the venerable grand master general of the a. and p. rite of masonry; the key of the greater mysteries, by eliphas 1 levi, and many other important mss. all this has cost untold labour to me and my colleagues; but the difficulties of editing and publishing still confront us. i am therefore appealing for helpers among those who are interested in the clear and scholarly statement of what the famous adepts of the past have thought and handed down, eith

ALEISTER CROWLEY EQ I 5

s the attainment of a point of view. and were this apex added to the broad pyramid of his common sense, we should have another st. john the divine, an incarnation of the eagle kerub, no longer as now merely the subtlety of the serpent and the sharpness of the scorpion. leo [we regret that urgency forbids detailed criticism of this admirable volume. we should in particular have liked to argue the "rite" theory of the crucifixion. as it is, we can only refer the author to j. m. robertson's "pagan christs- ed] abnormal psychology. by isador h. coriat, m.d "stage fright is also a condition of pathological fear" to such a degree of absurdity can specialization bring an unbalanced mind. fear is only pathological when it has no reasonable basis. this is enough to show the worthlessness of this il

ALEISTER CROWLEY EQUINOX EQ I 3 2

ose and the cross; and i tell thee by that symbol that thou art free of all vows, of all bonds, for what time thou comest hither to obey my will! or if any other master or masters of the magic of light of the order of the rose of ruby and the cross of gold is now binding and invoking thee by the supreme, absolute and fearful power of this our art: then i command and conjure thee by every name and rite already rehearsed that thou send unto us an ambassador to declare unto us the reason of thy disobedience. but if thou art yet disobedient and unwilling to come, then will i curse thee by the mighty names of god, and i will cast thee forth from thy power and place. and i will torment thee by horrible and terrible rites. and i will blot out thy place from the universe and thou shalt never rise

isobedience at their god-born knowledge_ by that order which riseth even unto the white throne of god himself do i curse thy life and blast thy being; and consign thee unto the lowermost hell of abaddon! in the names of iahdonhi, elohim tzebaoth, michael, raphael, beni elohim and tiriel: i curse thy life and blast thy being! down! sink down to the depths of horror. by every name, symbol, sign and rite that has this day been practised in this magic circle: by every power of my soul, of the gods, of the mighty order to which we all belong! i curse thy life and blast thy being! fall, fall down to torment unspeakable! if thou dost not appear then will i complete the fearful sentence of this curse. 188 god will not help thee. thou, thou hast mocked his name [taking the slip of vellum and thrust

ALEISTER CROWLEY EQUINOX EQ I 3

d heaven with his inexhaustible slime is slain; i bear the wand of power, the wand that waxes and that wanes; i crush the universe this hour in my left hand; and naught remains! ho! for the splendour in my name hidden and glorious, a flame 50 secretly shooting from the sun. aum! ha_ my destiny is done. the word is spoken and concealed. olympas. i am stunned. what wonder was revealed? marsyas. the rite is secret. olympas. profits it? marsyas. only to wisdom and to wit. olympas. the other did no less. marsyas. then prove both by the master-key of love. the lock turns stiffly? shalt thou shirk to use the sacred oil of work? not from the valley shalt thou test the eggs that line the eagle's nest! climb, with thy life at stake, the ice, the sheer wall of the precipice! master the cornice, gain

e love- mr. waite. ay, lawful marriage is a sacrament. dionysus. and life for everyone- mr. waite. and lawful marriage should result in life. dionysus. ye shall dance on hill and level- mr. waite. but not the vulgar cancan or mattchiche. dionysus. ye shall sing through hollow and height- mr. waite. see that ye sing with due sobriety! dionysus. in the festal mystical revel, the rapturous bacchanal rite! mr. waite. if isabel de s..should approve! dionysus. the rocks and trees are yours- mr. waite. according to laws of property. dionysus. and the waters under the hill- mr. waite. provided that you pay your water rate. dionysus. by the might of that which endures- mr. waite. me, surely, and my fame as an adept. dionysus. the holy heaven of will! mr. waite. will shakespeare was not an initiate

ALEISTER CROWLEY EQUINOX EQ I 6 2

ts" we append the following table. as it will be seen p. divides his dream- states into seven main divisions, each being again split up into further subdivisions to enable the various correspondences to be seen at a glance. weh note: temple of solomon the king continues on the next diskette, with the table of dream-staesto whose suggestion these rites are due they are gratefully dedicated. vi the rite of saturn 1 the officers of the temple magister templi "the representative of binah, saturn" mater coeli "venus in libra, the house of saturn's exaltation" brother aquarius "the house of saturn; in chesed, because pisces is water "hope" brother capricornus "in thethrone of capricornus, the house of saturn; in geburah, because mars is exalted therein. he is mars in capricornus" brother caprico

capricornus, the house of saturn; in geburah, because mars is exalted therein. he is mars in capricornus" brother capricornus emissarius. the leader of the chorus, or choragoge. scene "in the east is a veiled shrine, containing an altar. to its chokmah, binah, chesed, and geburah are m. t, m. c, bro. a, and bro. c. respectively. bro c. e. is disguised as an ordinary member of the garrison" 3 the rite of saturn part i brother capricornus "enters and turns off blue light. red lamps are brought in by" brother capricornus "and the" leader of the chorus "first the temple is lighted by two red lamps" probationers "chant the capricornus and aquarius sections from" 963 "while others wait without in darkness. red lights are then hidden within veil" brother capricornus "turns on the blue light "the

d supported by" mater coeli "weeping [capricornus "extinguishes the light [aquarius "draws the veil [mater coeli "plays the final hopeless dirge<aquarius. brother capricornus, what is the hour? capricornus. noon. aquarius. let us depart; it is accomplished["full light [capricornus "stands with drawn sword before the veil; the others escort the people out] 18 the rite of jupiter officers centrum in centri trigono "black robe, swastika" sphinx "green robe, violin and sword" hermanubis "violet robe, caduceus" typhon "red robe, prong two-forked, or sword" hebe. ganymede "cup-bearers and dancers. white robes "the temple represents the wheel of fortune of the tarot. at its axle is the altar on which sits c.i.c.t. on the rim, s. at east spoke, h. at north-west

anubis "violet robe, caduceus" typhon "red robe, prong two-forked, or sword" hebe. ganymede "cup-bearers and dancers. white robes "the temple represents the wheel of fortune of the tarot. at its axle is the altar on which sits c.i.c.t. on the rim, s. at east spoke, h. at north-west, t. at south-west. hebe and ganymede are seated at the feet of c.i.c.t. to the west of the wheel is the veil" 21 the rite of jupiter part i c.i.c.t. 1-333. sphinx. 22-22. hebe. pisces section from 963 [see equinox, no. iii, special supplement] sphinx. brother hermanubis, summon the guests to the banquet of the father of the gods! hermanubis. 4444, brother typhon, summon the guests to the banquet of the father of the gods [typhon "draws aside veil as" ganymede "begins his dance. lights down] hermanubis. welcome t

ar; he wears a white and gold robe and the panther skin, and a white and gold nemmes. throwing off his veil and raising his hands in blessing, he recites] c.i.c.t. i bring ye wine from above, from the vats of the storied sun; for every one of ye love, and life for every one. ye shall dance on hill and level; ye shall sing in hollow and height, in the festal mystical revel, the rapturous bacchanal rite! the rocks and trees are yours, and the waters under the hill, by the might of that which endures, the holy heaven of will! i kindle a flame like a torrent to rush from star to star; your hair as a comet's horrent, ye shall see things as they are! 41 i lift the mask of matter; i open the heart of man; for i am of force to shatter the cast that hideth- pan! your loves shall lap up slaughter, a

ALEISTER CROWLEY EQUINOX EQ I 6

o mirth implies a standard of seriousness unshakable "you are a witch" said he "it is sorcery to know that i have a secret. but to discover it you must be an adept "i know this" she answered, making a secret sign "this" he retorted, with the mano in fica "if you can laugh at me" she said "you must indeed be a great man "know" said he pompously "that you speak to an absolute grand patriarch of the rite of mizraim "a button" she laughed back "i was born to undo them. so i always wear laced boots "true enough" said edgar rolles "i will take you seriously then. if you really understand the sign you gave me, you know that the mano in fica is but a caricature of the answer to it. why are you painted and perfumed "because i am ambitious, may i not be vicious" she rimed "if i see anyone that seems

ave very strong allusions to the apocalypse, and may profit by it, and this refers to several systems practised throughout the world. thus the order of heredom (harodim) rosy cross, which has an unchanged ritual from 1740, at least, draws upon dionysius the areopagite, a disciple of st paul, and it has also a rhythmetical description of the new jerusalem. again, two entire degrees of the scottish rite of 33 degree are drawn from the apocalypse, and certainly entered the rite before 1758, and seem as if they were drawn bodily from the rosicrucian militia of the cross: i allude to the 17 degree knight of the east and west, and the 19 degree of grand pontiff, which treat upon the heavenly jerusalem, and the opening scene of the revelations. it was rather a pity that when the late albert pike

certainly entered the rite before 1758, and seem as if they were drawn bodily from the rosicrucian militia of the cross: i allude to the 17 degree knight of the east and west, and the 19 degree of grand pontiff, which treat upon the heavenly jerusalem, and the opening scene of the revelations. it was rather a pity that when the late albert pike was revising the rituals, he did not consolidate the rite by changing the places of the 17 degree with the 20 degree, which latter treats of zerubbabel. his predecessor morin, in 1767, did a like thing by the amalgamation of prince adept, which he had in his patent of 1762, with knight of the sun, and supplying the blank thus created with patriarch noachite. there is also the royal oriental order of the sat bhai which was founded 1743-5 by a brahmin

ALEX SANDERS THE KING OF THE WITCHES

o the witches' rune, here i come to call thee forth. earth and water, air and fire, wand and pentacle and sword, work ye unto my desire. hearken ye unto my word. cords and censer, scourge and knife, powers of the witches' blade, waken all ye unto life, come ye as the charm is made. queen of heaven, queen of hell, homed hunter of the night, lend your power unto the spell, and work my will by magic rite. by all the power of land and sea, by all the might of moon and sun, as i do will, so it shall be, chant the spell and be it done. eko, eko azarak, eko, eko zamilak, eko, eko cernunnos, eko, eko aradia. during the invocation the high priestess stands at one side and at the moment when she believes the power has come, she calls 'now' and the witches fall to the ground. spells are made, magic i

ALEXANDRIAN BOOK OF SHADOWS OCCULT

features: message board email atho the laws the old law the redes various aphorisms the 8 wiccan tenets circle casting circle opening circle closing consecration consecration of sword or athame consecrating other working tools initiations charge to new initiates first degree initiation ritual second degree initiation ritual legend of the descent of the goddess third degree initiation ritual/great rite verse version of priest's declamation in great rite esbats esbat sequence witches' rune charge of the goddess verse version of charge of the goddess drawing down the moon ancient call great god cernunnos invocation esbat cone of power wine blessing cake blessing ritual elements invocation to the horned god besom chant welcome to the public domain version of the alexandrian book of shadows com

uarter candle) repeat for the remaining quarters, addressing each with the titles by which it was invoked. r thanks and says goodbye to the god and goddess (words to be decided) and extinguishes altar candles. r then thanks and dismisses any spirits who have gathered. r: the circle is open but unbroken. merry meet, merry part and merry meet again. r extinguishes the presence lamp, saying: r: this rite is ended! all: so mote it be! notes l lots of published versions l this version comes from quicksilver consecrating a sword or athame lay sword (or athame) on pentacle, preferably by, and touching, another, consecrated, weapon. the man asperges them with consecrated salt and water, whereupon the woman picks up the weapon to be consecrated and passes it through the imcense smoke and replaces i

n. has been consecrated priest[ess, witch and hidden child of the goddess. to north declaim: hear ye mighty ones of the north; boreas, thou guardian of the northern portals; thou powerful god, thou gentle goddess; n (etc) close circle. a graduation party should follow. notes l published in janet and stewart farrar's the witches' way initiation of the second degree hps casts circle as usual. esbat rite is followed to end of invocation of the horned god. candidate, properly prepared (in centre of circle, is bound and blindfolded as in the first degree, but with the addition of a blue cord bound about the knees. hierophant leads candidate to each quarter in turn, proclaiming: h: hear ye o mighty ones of the east [s, w, n, n, a duly consecrated priest(ess) and witch is now properly prepared to

ian or alexandrian bos. l initiation of the third degree hps sits upon the altar, facing south, in the osiris position. hp kneels before her, kisses both knees, extends arms along thighs, and adores. hp then fetches filled chalice and celebrates wine and cakes. hp again kneels before hps, kisses knees and extends arms in adoration as before. both rise. hp says: hp: ere i proceed with this sublime rite, i must beg purification at thy hands. hps takes up a red cord and binds his arms, then taking up the cable-tow, leads him once about the circle. hp kneels facing altar. scourge. hp rises and is unbound whereupon he binds hps as she bound him, leads her about the circle and scourges her as she kneels before the altar. hps rises and hp takes her by the cable-tow to each quarter in turn, saying

not of thee as one, but as none; and let them not speak of thee at all, since thou art continuous. for thou art the point within the circle [kiss] which we adore [kiss] the fount of life without which we would not be [kiss] and in this way are erected the holy twin pillars [kiss breasts, left then right] in beauty and in strength were they erected, to the wonder and glory of all men [if the great rite is to be actual, non-participants leave, sealing gate behind] hp: o secret of secrets, that art hidden in the being of all lives, not thee do we adore, for that which adoreth is also thou. thou art that, and that am i [kiss] i am the flame that burns in the heart of every man, and in the core of every star. i am life, and the giver of life. yet therefore is the knowledge of me the knowledge o

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

stances. it is the capacity that senses the lesson to be learnt from any given occurrence and event, and that by means of these comprehensions and recognitions effects an hourly, weekly, yearly growth and expansion. this process of gradual expansion the result of the definite effort and strenuous right thinking and living of the aspirant himself and not of some occult teacher performing an occult rite leads to what one might term a crisis. at this crisis, which necessitates the aid of a master, a definite act of initiation is performed, which (acting on a particular centre) produces a result on some one body. it keys the atoms to a certain pitch, and enables a new rate of rhythm to be attained. this ceremony of initiation marks a point of attainment. it does not bring about attainment, as

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

98 lucis trust on her knee. mercury and aesculapius, bacchus and hercules, perseus and the dioscuri, mithras and zarathustra were all of divine and human birth."41 it is apposite to recall that the cathedral of notre dame in paris is built upon the ancient site of a temple of isis, and that the early church very frequently availed itself of a so-called heathen opportunity to determine a christian rite or a day of sacred remembrance. even the establishing of christmas day on december 25th was so determined. the same writer quoted above tells us that "on the fixing of the 25th december as the birthday of jesus, williamson has the following `all christians know that the 25th december is now the recognised festival of the birth of jesus, but few are aware that this has not always been so. ther

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

th initiation which releases him from all further need for rebirth. this is the truth which underlies the masonic teaching, which is given under the symbolism of the first eighteen degrees. these can be divided into four groups of degrees: entered apprentice, fellow craft (followed by the mark degree) master mason (followed by the h.r.a) and the grouped degrees, four to seventeen, in the scottish rite. these seventeen degrees prepare the man for the fourth or fundamental degree, taken by a man who is a master mason. it can only be taken when the master is in possession of the true lost word. he has risen from the dead; he has been entered, passed, and raised, and now can be perfected. herein lies a great mystery. these seventeen degrees, leading to the first great step (taken by the risen

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

estly preserved and which have been hitherto securely embalmed in the masonic rituals, waiting the day of restoration and of resurrection. these ancient mysteries were originally given to humanity by the hierarchy and contain the entire clue to the evolutionary process, hidden in numbers, in ritual, in words and in symbology; these veil the secret of man's origin and destiny, picturing to him, in rite and ritual, the long, long path which he must tread, back into the light. they provide also (when rightly interpreted and correctly represented) the teaching which humanity needs in order to pass from darkness to light, from the unreal to the real and from death to immortality. any true mason who understands, even if only to a slight degree, the significance of the three degrees of the blue l

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

eward of light is received and the reward of service rendered; spiritual status is recognised through the medium of what is regarded as a major initiation, for which the first two initiatory degrees are only preparatory. this first great initiation will be objectively- 376- the externalisation of the hierarchy copyright 1998 lucis trust staged and the general public will recognise it as the major rite and ritual of the new religious institution of the period. this is the stage where the forces of resurrection are active, when the lord is with his people and christ has returned to earth. religion is then recognised as an attitude governing all phases of human experience. approach, via certain ashrams students must not proceed on the assumption that in the process of externalisation there is

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

ver invokes the higher, and higher factors are then evoked and respond according to the measure of understanding and the dynamic tension displayed by the invoking element. this many fail to realise. you do not work at the evocative process. that word simply connotes the response of that which has been reached. the task of the lesser aspect or group is invocative, and the success of the invocative rite is called evocation. when, therefore, your life is fundamentally invocative, then there will come the evocation of the will. it is only truly invocative when personality and soul are fused and functioning as a consciously blended and focussed unit. the next point which i seek to make is that these formulas of approach or rules deal with the unfoldment of group consciousness, because it is onl

ve been securely embalmed in the masonic ritual, awaiting the day of resurrection. these ancient mysteries were originally given to humanity by the hierarchy, and were in their turn received by the hierarchy from the great white lodge on sirius. they contain the clue to the evolutionary process, hidden in numbers and in words; they veil the secret of man's origin and destiny, picturing for him in rite and ritual the long, long path which he must tread. they provide also, when rightly interpreted and correctly presented, the teaching which humanity needs in order to progress from darkness to light, from the unreal to the real and from death to immortality. any true mason who understands, even if only to a slight degree, the implications of that in which he participates will recognise this m

d of fellow craft, plus certain little-practiced degrees, as for instance that of mark mason degree and one or two others; these are expansions of the implied teaching. the initiations, covered by the term symbolic representation, find their first hint in the sublime third degree, that of master mason, in the holy royal arch and in one or two succeeding degrees; the higher degrees of the scottish rite constitute a vague and nebulous attempt to hold before the masons of the world those expansions of consciousness and of growth into the light which are experienced in the remaining higher initiations those subject to the process called illumination through revelation. the masonic work is an ancient and laudable attempt to preserve in some germinal form the spiritual truth anent initiation. in

ARADIA GOSPEL OF THE WITCHES

reat part in witchcraft, after verbena and rue. page 60 incantation.i boil the cluster of concordiat o keep in concord and at peace with melaverna, that she may restore to memy child, and that she by her favouring caremay guard me well from danger all my life!i boil this herb, yet tis not it which boils,i boil the fear, 29 that it may keep afarany intruder, and if such should come(t o spy upon my rite, may he be struckwith fear and in his terror haste away! 30 having said thus, put the boiled herbs in a bottle and spread the cards on the table one by one, say-ing: battezzo queste quaranta carte!ma non batezzo le quaranta carte,battezzo quaranta dei superi,alla dea lavernache le suepersone divengono un vulcanofino che la lavernanon saravenuta da me colla mia creatura,e questi dei dal naso d

hathbeen secretly enticed or my mouth hath kissed my hand. this also were an iniquity to be punishedby the judge, for i should have denied the god that is above. from which it may or ought to beinferred that job did not understand that god made the moon and appeared in all his works, or elsehe really believed the moon was an independent deity. in any case, it is curious to see the old for-bidden rite still living, and as heretical as ever.the tradition, as given to me, very evidently omits a part of the ceremony, which may be suppliedfrom classic authority. when the peasant performs the rite, he must not act as once a certainafrican, who was a servant of a friend of mine, did. the coloured mans duty was to pour out everymorning a libation of rum to a fetish and he poured it down his own t

ut noxious nonsense or abominably un-christian folly. that there exists in them marvel-lousrelics of ancient mythology and valuable folklore, which is the very cor cordiumof history, is asuncared for by him as it would be by a common zoccoloneor tramping franciscan. one would thinkit might have been suspected by a man who knew that a witch really endeavoured to kill seven peo-ple as a ceremony or rite, in order to get the secret of endless wealth, that such a sorceress musthave had a store of wondrous legends; but of all this there is no trace, and it is very evident thatnothing could be further from his mind than that there was anything /interesting/ from a higher ormore genial point of view in it all.his book, in fine, belongs to the very great number of those written on ghosts and super

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

ence of any templar perpetuation story prior to the oration of ramsay, just as there is no question that all documents produced by the french non-masonic order of the temple, founded in the early years of the nineteenth century, are inventions of that period and are fraudulent like the rest of its claim, its list of grand masters included. there is further- as we have observed- no evidence of any rite or degree of masonic chivalry prior to 1737, to which date is referred the discourse of ramsay. that this was the original impetus which led to their production may be regarded as beyond dispute, and it was the case especially with masonic templar revivals. their thesis was his thesis varied. for example, according to the rite of the strict observance the proscribed order was carried by its m

elve years previously. the question arises, therefore, as to the fact or possibility of antecedent degrees of the kind in that country, and we are confronted at once by many stories afloat concerning the chapter of clermont, the foundation of which at paris is referred to several dates. it was in existence, according to yarker, at some undetermined period before 1742, for at that date its masonic rite, consisting of three degrees superposed on those of the craft, was taken to hamburg. a certain von marshall, whose name belongs to the history of the strict observance, had been admitted in the previous year, von hund himself following in 1743- not at hamburg, but at paris- for all of which no authority is cited and imagination may seem to have been at work. but some of the statements, includ

but, whatever the point is worth, this story is not only at issue with that of von hund himself, but with the current chronology of the observance. to involve matters further, the chapter is reported otherwise to have derived its templar element from something unspecified at lyons which is referred to 1738. the utmost variety of statement will be found, moreover, as to the content of the clermont rite, the templar character of which has been also challenged. it is proposed otherwise that the chapter was founded on a scale of considerable magnitude, that it was installed in a vast building, and that it attracted the higher classes of french freemasons, which notwithstanding it ceased to exist in 1758, being absorbed by the council of emperors established in that year for the promulgation of

erent grade system. i am in a position to reflect some light for the relief of these complications by reference to dutch archives which have come to my knowledge. the date of the chapter's foundation remains uncertain, but it was in activity between 1756 and 1763, so that it was not taken over- as gould suggests- by those masonic emperors to whom we are indebted for the first form of the scottish rite, ancient and accepted. it is not impossible that its foundation is referable to the first of these dates, when it superposed on the three craft grades as follows (i) grade of scottish master of st. andrew of the thistle, being the fourth grade of masonry "in which allegory dissolves (2) grade of sublime knight of god and of his temple, being the fifth and last grade of free masonry. at a late

its foundation is referable to the first of these dates, when it superposed on the three craft grades as follows (i) grade of scottish master of st. andrew of the thistle, being the fourth grade of masonry "in which allegory dissolves (2) grade of sublime knight of god and of his temple, being the fifth and last grade of free masonry. at a later period, however, it became the seventh grade of the rite, owing to the introduction of an elect degree which took the number 5 under the title of knight of the eagle, followed by an illustrious degree, occupying the sixth place and denominated knight of the holy sepulchre. the grade final in both enumerations- otherwise knight of god- presented a peculiar, as it was also an early version of the perpetuation story, from which it follows that the cle

BANISHING THE SLAVE GODS

mastery of certain fundamental exercises that are outlined concisely in peter carroll's liber mmm from liber null and psychonaut. or, if you will, liber's e& o from aleister crowley's magick: liber aba: book 4 now, to the actual practice. i do crowley's star ruby at least once if not several times daily. a complimentary comment here: http//www.geocities.com/athens/parthenon/4052/starruby.htm this rite serves as both a banishing and an invocation. the "io pan" may be substituted with "hail satan" as they are both essentially the same force. the visualization of the pentagram is of utmost importance in this rite. it is used later in a non-ritual context when you are in the actual presence of any type of religious figure, authority, or someone that is just plain witnessing to you with their c

t when you are in the actual presence of any type of religious figure, authority, or someone that is just plain witnessing to you with their chosen "faith. to intiate an offensive attack- which is actually a blessing in disguise- you will imagine this inverse pentagram slightly between your eyebrows at the center of your forehead. in the same manner that said pentagram is projected out during the rite, you may project this onto the center of the forehead of the person you are cursing/blessing. the key to the efficacy of this attack lies in the ability to open ones own "third eye chakra" which provides the force behind the actual symbol. here is a brief sex magical rite to open the "third eye. obtain crowley's book of thoth: tarot take out the devil and tower cards. you can: a. masturbate w

ccult100.com/sigil.shtml and a gallary of photographic examples http//www.sigilgarden.com/ method may also apply to two partners as an adjunct to anal intercourse. the active partner fucker will associate with the tower. the passive partner fuckee associates with the devil. the procedure will be done as suggested above, but the passive partner will serve as the active focuser and projector in the rite. as to the intent of this rite/practice/magical procedure- the purpose is to create a psychic link between your self and the one who is being cursed/blessed. the objective is to activate their "third eye chakra" thereby raising their energy and attention to a higher vibration, in essence. initiating them toward illumination. this is one of the secrets of initiating via shaktipat quickening of

pose is to create a psychic link between your self and the one who is being cursed/blessed. the objective is to activate their "third eye chakra" thereby raising their energy and attention to a higher vibration, in essence. initiating them toward illumination. this is one of the secrets of initiating via shaktipat quickening of the energies now, for those of you who may have anticipated that this rite of attack/curse/blessing was going to be one of destruction. i offer no seeapology. this is a rite to cause change. it is only "black" in the sense that you are causing change to a weaker will whose objective is to enslave you to their particular borg god. love is the law, love under will. in illuminated iconoclasm, panoptebaphomantis luciferian\satanic mass (for 1-2 practitioners) if indoors

BAPHOMANTIS LUCIFERIAN SATANIC MASS

s,ave satanas, tui sunt caeli,tua est terra,ave satanas! after which repeat the following three times in each direction, starting in the north and ending in the west. lucifer, ouyar, chameron, aliseon, mandousin, premy, oriet, naydru, esmay, eparinesont, estiot, dummoson, panochar, casmiel, hayras, fabelleronthou, sardirno, peatham, venite, venite, come lucifer, amen. come lucifer to witness this rite of dedication unto you, veni, omnipotens aeternae diabolus! after which turn back towards the alter, make in the air an inverted pentagram, using your left forefinger or w/ dagger, as you do so say: i bless this alter in the name of lucifer and satan. and i dedicate this rite unto thee oh infernal lord of the earth, he who gives me joy. may the blessings of darkness be with (me\us) this night

pentagram, using your left forefinger or w/ dagger, as you do so say: i bless this alter in the name of lucifer and satan. and i dedicate this rite unto thee oh infernal lord of the earth, he who gives me joy. may the blessings of darkness be with (me\us) this night "i shall go down to the alters of hell" after which one participant may say: i call upon thee oh mighty lord lucifer to witness this rite! i call upon the daemons and legions of the aybss to witness this rite! i call upon the oh dark gods to witness this rite" then preist says: i stand before the mighty lord of the earth! i proclaim that satan-lucifer rules the earth! i ratify and renew my promise to recongnize and honor him in all things, without reservation, desiring his manifold assistance in the successful completion of my

agram,while saying: veni, omnipotens aeternae diabolus! each drink from chalice and then say: so let there be ecstasy and darkness,and let there be chaos and laughter, let there be sacrifice and strife, but above all let us enjoy the gifts of life! hail satan, prince of life! then say: we have gained the blessings of our lord lucifer, may his protection and grace be with us in our endeavors. this rite is at an end. we shall stand tall and proud in our freedom. be with us as we depart. all say: hail lucifer! hail satan (if you have offering offer it now however you chose, give thanks and pay homage to lucifer. a homage of lust may now begin at this time and the energies of the ritual may be directed toward a specific intention if so desiricbasil valentine twelve keys copyright c seo-ebooks

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

nebesky-wojkowitz, but he only knows them as the "seven radiant brothers" and similar variants.62 he 57 i have been informed of the existence of this text cycle by e. gene smith through the tibetan buddhist resource center (http//www.tbrc.org. the english title with which i was provided is "three sakya ritual texts: including a torma throwing ritual associated with vajrak.laya, a ritual offering rite of tsiu marpo, and a torma throwing ritual associated with tsiu marpo" however, i was unable to procure a copy of this tibetan text by the date of this composition. gibson (1998, p. 204 n.51) discusses another sakya invocation manual that mentions tsiu marpo. 58 by contrast, penden lhamo (dpal ldan lha mo) is one of the most important divinities in the geluk pantheon; a significant fact consi

BLACK SERPENT1

well as enjoyable. and since it s free (unless you bought a paper copy off of lulu) we hope you ll enjoy it. we welcome reader comments and articles, artwork, fiction, poetry, and even games for the daemonic games section from fellow practitioners. with that i give you our first issue! may lucifer light your way. adrianna, the editor http//www.ofs-demonolatry.org this symbol 2000-2006 c. ortiz 4 rite to lucifer basic rite to lucifer this rite is from the book modern demonolatry by s. connolly( 1999) and may not be reproduced in any form without prior written consent from the author. it has been reproduced here with permission. the altar must face the east most point of the ritual chamber. a candle is set at each elemental point. the elemental demons are invoked by use of the enns with the

ns about beliefs and practices. a lot of question exchanging goes on. you should be able to tell within the first fifteen to twenty minutes if you click with the group. if the conversation starts getting personal and everyone begins to relax and starts enjoying themselves, you re likely going to be invited for another meeting with more members of the group, or you might be invited to attend a non-rite meeting where everyone gets together to socialize and/or discuss demonolatry. 19 some important questions you might ask the group during the interview. what is required for initiation? does the group use a degree system? are there dues or fees of any sort? do they offer learning materials or recommend any? what is expected of group members? how are non-rite meetings conducted? how often does

ize and/or discuss demonolatry. 19 some important questions you might ask the group during the interview. what is required for initiation? does the group use a degree system? are there dues or fees of any sort? do they offer learning materials or recommend any? what is expected of group members? how are non-rite meetings conducted? how often does the group meet? is it possible for you to attend a rite to watch? some groups allow this, others do not. never assume, always ask. don t forget to ask about any concerns you have including safety of your personal information, dress during ritual, fasting, blood rites, or anything else you can think of. if you need to, write your questions down and bring them with you. the members of the group will not be offended. feel free to ask members of the c

lergy seem defensive toward your questions, be wary. legitimate clergy with well-organized groups should have no problems answering these simple questions honestly without having to think too hard about them. on a final note, some groups accept new members by referral only. this means that an existing member(s) of the group might personally vouch for you and you might be directly invited to a non-rite group meeting without having to go through this screening process. regardless you should never take advantage of this if you are not ready for group membership or if you discover that the group is not a good fit for you. on the up side, attending an actual meeting does have its benefits because you can witness firsthand how the group works and you can meet members one on one. you also have th

nd and more adept songwriting. the cd comes with a dvd, which was recorded in san antonio on the 2004 ozzfest tour. i won t give away any spoilers so you, the reader, will have to take a look. all i will say is the performance is first class. next time you are at your local music store, or surfing the internet, buy a copy of this instant black metal classic. 4 out of 5 possible serpents! 25 first rite to leviathan this rite is from the book modern demonolatry by s. connolly( 1999) and may not be reproduced in any form without prior written consent from the author. it has been reproduced here with permission. april 30th the alter must face the west most point of the ritual chamber. a candle is set at each elemental point. the elemental demons are invoked by use of the enns with the dagger

BLACK WITCHCRAFT

tly connected with their fiery and dark sides. the goddess of luciferian witchcraft is lilith or babalon, as described previously. she is also hecate, the darkened moon goddess of the cunning circle, whose blessing is both youth, imagination and death. the son is within you and that is cain, the baphometic daemon whose magick is the core essence of the religion of sorcery. the very circle casting rite as written by gerald gardner presents the mother of witchcraft, mother, darksome and divine, mine the scourge and mine the kiss, the five-point star of love and bliss. within the circle there is the very graal of the adversary, that through self-love can the essence of the pentagram be sensed and understood. he refers to hecate or lilith (via diana) as being hell's dark mistress, heaven's que

awakened to the path of the devil and his bride, to becoming through the daemonic spirit inherent within our blood. this dynamic process has been represented in the luciferian witchcraft grimoires in various manners, in yatuk dinoih, i have presented a system coherent with cainite workings based on the isolated spirit as embodied in the flesh of the initiate, being as represented as paitisha, the rite of zohak and other workings within the grimoire. the spirit of baphomet or the sabbatic goat, the god of witches is revealed thus as cain himself, the bestial god who has shed the flesh to the daemon head of the therion formed witch-god or goddess. once one has began the process of separation, ignorance falls away as clay burnt with blackened flames, the spirit lifts up to dance in twisted wi

it s deeper meaning; but it must be known that those who walk this path are considered cursed and condemned by society, once you walk the path of initiation, the devil s blood is within your veins, your very shadow is the darksome dance of daemon and angel, cain and lilith. the ritual of the sabbat within the order of phosphorus is one which echoes the ancient terms and ideals which describe the rite. some seek to leave the flesh at night and fly forth in spirit to the circle, yet others find ceremonial practice more to their liking; while others practice in solitary and their imagination opens forth the gates to the infernal and celestial gathering. in ecstasies: deciphering the witches sabbat by carlo ginzburg, he describes one rite which the attributes mentioned hold resonance with not

BLAVATSKY H P ANTHROPOGENESIS

occult connection between the two. the regent (of the planet) sukra* loved his adopted child so well that he incarnated as usanas and gave it perfect laws, which were disregarded and rejected in later ages. another allegory, in harivansa, is that sukra went to siva asking him to protect his pupils, the daityas and asuras, from the fighting gods; and that to further his object he performed a yoga rite "imbibing the smoke of chaff with his head downwards for 1,000 years" this refers to the great inclination of the axis of venus (amounting to 50 degrees, and to its being enveloped in eternal clouds. but it relates only to the physical constitution of the planet. it is with its regent, the informing dhyan chohan[[footnote(s[[footnote continued from previous page] have chosen the crescent for

ho is shown to conquer (to master and to assimilate) the dragon of wisdom and of divine self-sacrifice (now miscalled and calumniated as satan, was the first to refuse to create! this led to endless confusion. so little does christian theology understand the paradoxical language of the east and its symbolism, that it even explains, in its dead letter sense, the chinese buddhist and hindu exoteric rite of raising a noise during certain eclipses to scare away the "great red dragon" which laid a plot to carry away the light! but here "light" means esoteric wisdom, and we have sufficiently explained the secret meaning of the terms dragon, serpent, etc, etc, all of which refer to adepts and initiates[[vol. 2, page] 95 what prometheus symbolized. they who became the first race, and thus shared i

stra were used on the occasion, and the taunt of michal and the king's reply are very expressive. isis unveiled, vol. ii, p. 49 "the ark, in which are preserved the germs of all living things necessary to repeople the earth, represents the survival of life, and the supremacy of spirit over matter, through the conflict of the opposing powers of nature. in the astro- theosophic chart of the western rite, the ark corresponds with the navel, and is placed at the sinister side, the side of the woman (the moon, one of whose symbols is the left pillar of solomon's temple- boaz. the umbilicus is connected through the placenta with the receptacle in which are fructified the embryos of the race. the ark is the sacred argha of the hindus, and thus the relation in which it stands to noah's ark may be

s that "it is at present and perhaps always will be impossible to reduce, even approximately, geological time into years or even into millenniums (vide supra, foot-note. a wise word of advice from the occultists to the gentlemen geologists: they ought to imitate the cautious example of masons. as chronology, they say, cannot measure the era of the creation, therefore, their "ancient and primitive rite" uses 000,000,000 as the nearest approach to reality. the same uncertainty, contradictions and disagreement reign on all other subjects. the scientific authorities on the descent of man are again, for all practical purposes, a delusion and a snare. there are many anti-darwinists in the british association, and "natural selection" begins to lose ground. though at one time the saviour, which se

BLUE EQUINOX

order of the illuminati. 4. the order of the temple (knights templar. 5. the order of the knights of st. john. 6. the order of the knights of malta. 7. the order of the knights of the holy sepulchre. 8. the hidden church of the holy graal. 9. the hermetic brotherhood of light. 10. the holy order of rose croix of heredom. 11. the order of the holy royal arch of enoch. 12. the antient and primitive rite of masonry (33. 13. the rite of memphis (97. 14. the rite of mizraim (90. the equinox 198 15. the ancient and accepted scottish rite of masonry (33. 16. the swedenborgian rite of masonry. 17. the order of the martinists. 18. the order of the sat bhai, and many other orders of equal merit, if of less fame. it does not include the a.a, with which august body it is, however, in close alliance. i

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

king in metal; sword; other tools; dress; jewelry; horned helmet. inscriptions. your witch name. lesson four 41 getting started rites of passage. circles. self-dedication. coven initiation. lesson five 53 covens and rituals *i covens and degrees. hierarchy and priesthood. covensteads and covendoms. the book of rituals. consecration of tools. rituals erecting the temple; clearing the temple; esbat rite; full moon rite; new/dark moon rite; cakes and ale. lesson six sabbats samhain; beltane; imbolc; lughnasadh. 79 lesson seven meditation, dreams and the minor sabbats meditation how meditation works; technique; posture; area; time of day: method. dreams the source; dream interpretation and symbology; remembering dreams; personal symbols; the repetitive dream; group dreams; dreams vs out-of-bod

minor sabbats meditation how meditation works; technique; posture; area; time of day: method. dreams the source; dream interpretation and symbology; remembering dreams; personal symbols; the repetitive dream; group dreams; dreams vs out-of-body experiences. rituals spring equinox; summer solstice; autumnal equinox; winter solstice. lesson eight 97 marriage, birth, death and channeling handfasting rite; handparting rite; birth rite; crossing the bridge. the intuitive process-categories of channeling; clearing the channel; external focal points; interpreting channeled information. the aura. sensory deprivation. the witches' cradle. lesson nine 111 divination, tarot; scrying; saxon wands; cheiromancy; tea-leaf reading; numerology; astrology; fire scrying. lesson ten 135 herbalism herbal lore;

the reason that it is far better to do magick for yourself than to ask someone else to do it for you. if you are doing a spell for another person there is no way that you are going to put the same amount of emotional drive into it that they could. spells and charms are not necessarily tied in with the religious side of witchcraft. to work a spell within the circle, immediately following an esbat rite would, almost certainly, be extraordinarily effective. yet you can cast a simple circle and work your spell at any other time and still get results. the actual mechanics of casting a spell; of working magick? well, let's leave that until you are somewhat better versed in the religious side; after all, witchcraft is a religion. now answer the examination questions for this lesson in appendix b

of your given name and your new name using numerology. 5. design your robe. what color, fabric will you use? what were your reasons for these choices? make an illustration or diagram of your robe below. explain how you intend to make/obtain your athame. what will you do to make it specifically yours? 3. what special name will you choose? 1. 2. robe lesson four getting started rites of passage a "rite of passage" is a transition from one state of life to another. birth, marriage and death are examples. van gennep, a flemish anthropologist, was the first to so label such rituals, in 1909. the main rite of passage that you will be concerned with is that of initiation. it is important that you be aware, and have some understanding, of the different parts of the initiation ritual and its symbo

es. certainly you couldn't self-initiate yourself as a gardnerian, for example. but the point here is, how valid is it to you? if you are sincere; if you wish to become a witch and to worship the old gods; if you have no ulterior motives. it is valid, and don't listen to anyone who says it is not. obviously if you want to be part of a particular tradition and that tradition has its set initiation rite (as with gardnerian, as i just mentioned, then you must go through that particular rite to join that tradition. but no one tradition has the right to say what is correct or incorrect for another. it seems to me that far too many see lesson nine divination. people get hung-up on a "line of descent" who initiated whom, and through whom? rather than getting on with the business of worship. one o

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

can hold separate meetings for planning, but if you wish to make practical decisions at a meeting before an esbat, always carry out a ritual to strengthen harmony after such discussions as earthly issues can intrude on even the most spiritual gathering. another good time is afterwards when you are eating and drinking and so are relaxed and full of good feelings. even then, have a short collective rite before you separate. you can decide what equipment you need to buy at these planning meetings and one person can act as co-ordinator. set up a joint fund for candles, crystals, incense, etc, and appoint one person to check and replenish supplies. large supermarkets have an amazing array of candles, incenses and oils, as do gift shops and herbal pharmacies, while on the internet there are a va

efines the purpose of the ritual or spell and is generally represented either by a symbol or a declaration of intent. these could take the form of a candle etched with the name or zodiacal glyph of a desired lover, a little silver key charm or an actual key in a spell to find a new home, a picture of an ideal holiday location, and so on. in a sense, this part of the spell begins before the actual rite and involves verbalising the purpose. as you define it in a few words or a symbol, you may realise that what you are really seeking lies beyond the immediate external purpose. spending time at this stage is quite vital as it is said we tend to get what we ask for, so we should take care to ask for what would truly fulfil our potential, rather than what we think we need immediately. if you are

cosmos, to keep out all negativity, earthly or otherwise. but the greatest protection is a pure heart and pure intent, much harder to attain than learning any complex ritual. the goddess as focus many beliefs emphasise the polarity of the female/male, goddess/god and anima/animus energies. the bringing together of these two powers, the sacred marriage that is celebrated symbolically in the great rite of the union of earth and sky, is a ritual that permeates all cultures. in egyptian mythology, isis, the sister-wife of osiris, sought and reassembled his body after his murder and dismemberment by his brother seth. in this connection, she took on the role of the goddess of rebirth, the bone goddess, and restored him in a more evolved form. the annual celebrations of this event coincided with

n empty circle, but there are no hard and fast rules. there is debate over whether you should blow or pinch out candles that you do not wish to burn completely away. the act of blowing out a candle is itself a magical release of power, for, rather than holding the light in a snuffer, you can send it towards all who need it. this is an excellent way of releasing and directing power at the end of a rite. if you buy candles with two or three wicks, a new one can be lit each day in a three-day ritual. larger candles can have up to seven wicks and if you need a lot of power, you can light all the wicks during a single ritual. candles vary considerably in their burning times- the better-quality ones may state the number of hours, but with practice if you always use the same type of candles, you

t of the ritual. many practitioners prefer to light it beforehand and just add a teaspoon of incense as part of the ceremony or spell when they need a billow of fragrance. incenses with a greater proportion of resin and gum will last longer- hence the popularity of frankincense in religious ceremonies. when working in a group, you can ask one person to top up the censer if necessary during a long rite. if you are alone, make this part of your increasing power actions in a private ritual. practise using non-combustible incense before rituals and in time it will become as natural as lighting a candle. the second type of incense, which many practitioners, myself included, prefer to use, is combustible incense, lit directly in sticks and cones. these are very difficult to make at home but the

CHAOS MAGICK AND LUCIFERISM

y manifestation by the act of love, considering it seems to incarnate or flow backwards. this can be viewed as an initiation resembling what has been described in my book of the witch moon as the osculum infame, or kiss of shame. the devil itself, resembling the o can achieve autoerotic intercourse with the combination of z, meaning inverse intercourse with the devil the very act of creation. the rite of thanatos vel babalon, as developed by michael dewitt is one of the most powerful descriptions of the essence of babalon that could be described. the ritual itself is opened with the quadriga sexualis banishing ritual and leads into the invoking of the force of darkness. the temple itself would be decorated in images of death, skulls and bones and a large black coffin in which one of the fe

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

was noted in a postslavery report, a practice known as "turning the sifter" involving a "man of standing in the church" who was able to detect a wrongdoer by balancing a sifter between two chairs. one nineteenth-century writer assumed that the ritual was an african survival that had been adopted by black americans "substitute a raw-hide shield on two upright spears" she proposed "and you have the rite as it is practiced today on the guinea coast" the distinctive "africanness" of the style of many african american supernatural practitioners, we will see, was a quality that both whites and blacks commented upon.[30] it was not unusual for practitioners of conjure to profess their simultaneous commitment to christianity. a devout baptist and former slave "uncle" john spencer, told works progr

ely reported on and routinely denounced by observers in the south "i never saw anything so savage" wrote the schoolteacher laura towne, referring to the circular, ecstatic dance that she had observed among blacks of the coastal regions of south carolina. another missionary, noting the persistence of the shout among sea islands blacks, called it a "fetish dance, doubtless the relic of some african rite" the african american educator charlotte forten declared the shouting ritual to be a "barbarous" remnant of\ 126\ african paganism. teachers and missionaries took great pains to suppress these and other slave practices, going so far as to attempt to ban the freedpersons f exuberant praise meetings "many of those old churchgoers still cling to their heathenish habits" wrote emma b. eveleth, in

CHRONOLOGIA RORISPERGIUS

nd in front of the lateran in rome. 1770 "initiations of egyptian priests" by two german masons, von kappen and j. w. b. hymmen thought to have influenced the composition of cagliostro's egyptian masonry. 1773 james bruce returned from six years in abyssinia with three ethiopic copies of the "lost" book of enoch. savalette de langes, keeper of the royal treasury, and court de gebelin, founded the rite of "philalethes or searchers after truth" its aim was the perfection of man, and his union with divinity, it constitution was identical with the rite of "primitive philalethes of narbonne" 1776 adam weishaupt forms the order of illuminati of bavaria 4 july. philadelphia, pennsylvania. thirteen colonies declare their independence from britain. these colonies call themselves the united states o

onies declare their independence from britain. these colonies call themselves the united states of america. 1778 voltaire initiated in "les neuf soeurs" lodge in paris. his conductors were benjamin franklin and count gebelin. crata repoa. oder einweihungen in der alten geheimen gesellschaft der egyptischen priester. 1779 sefer yetzirah published in korzec, by moses ben jacob, zozec. the primitive rite of philadelphians was founded in narbonne by marquis de chefdebien d'armisson, a member of the grand orient and of the amis reunis, under the tutelage of savalette de langes. 1779-1860 franz joseph molitor. christian intellectual advocated the establishment of the jewish school at frankfort: philanthropin, and was one of its first teachers. member of freemasonic jewish lodge, zur aufgehenden

s tarots 1784 nearly the entire commentary on "sefer yezirah" by abraham abulafia (munich ms. 58) is in the "sefer ha peli'ah (koretz, 1784, fols. 50-56. 1785 geheime figuren the secret symbols of the rosicrucians 1785 etteilla publishes book devoted to divination by tarot. c.1788: etteilla publishes deck specifically for esoteric purposes, including divination. 1785 cagliostro founds the memphis rite, which later becomes the ancient and primitive rite of memphis-misraim. 10 february, cagliostro summoned to appear at the philalethes convention but he requests all members of the convention adopt the constitutions of the egyptian rite and be initiated at the mother lodge at lyons and requires that the archives of the philalethes be burnt. february 15 congress took place in paris, convened th

DANCE OF THE WITCHES

s is not a technique that uses breathing, or the sounds of nature; or even entheogens. this technique is for people who need a more concrete method of awakening to twilight. to perform this technique, it is vital that you read and understand my famous "two bits of advice- for they are the basis of this technique. for the avoidance of confusion, i will write them here" when doing any kind of craft rite, from a simple housle all the way to the greatest of wisdom or power workings, it is important to keep two simple factors in mind, two understandings that will make any ritual a truly moving and powerful experience. first, always remember that all things are connected, that no two forces or beings are separate within the great body of nature; therefore, any invocation, any thought or feeling

le; these are powerful actions, sacred actions, and deserving of your every bit of awareness and attention. when you speak, allow your words to flow steadily and calmly, resonating with deliberate focus. the mind will try to "speed up" on you, but gently keep it reigned in, and let awareness be deep, steady, and fully absorbed on what you are doing, not matter how minor it seems. the power of the rite, the motions, all suddenly increase in amazing ways. some experienced folk like to get into trances before the start of the rite, but others know another truth: that deliberately and steadily paying full attention to the motions of the rite can itself be a door into the trance, and in this way, some find it easier than "putting on the mantle" before they begin. it is simply another approach t

suddenly increase in amazing ways. some experienced folk like to get into trances before the start of the rite, but others know another truth: that deliberately and steadily paying full attention to the motions of the rite can itself be a door into the trance, and in this way, some find it easier than "putting on the mantle" before they begin. it is simply another approach to this (or any other) rite. try both, or use both as you feel the need. you will discover that these two bits of advice greatly increase any rite's power and affect: the rewarding feeling of any rite is increased when the rite participants are resting in the secure awareness of the interconnectivity of all things, and celebrating every word and motion of a holy rite with the ultimate pure, focused awareness and deliber

y do you have to have faith that your position in fate echoes your actions, intentions, and words into every other portion of fate, you must also take this steady. every single movement and motion in the witch's dance is to be done with full awareness. that means that from the start, you empty your mind of any desire to enter into a trance state, and you do not sit around thinking about what this rite "will accomplish. you stay in the here and now. when you pick up a cord or a cup, and carry it somewhere, you do just that. you turn the full force of your awareness on the item you are holding and carrying, and you just stay with it. you watch, with excruciating attention, the item itself and everything you do with it. when you make an invocation or a chant, your awareness and attention has

ace of ground or a low table of dark wood or a tree stump, covered with greenery, dried and green leaves, bones and bits of antler, candles, with a centerpiece of some two-horned animal's skull, such as a buck or a goat. the ideal altar for this operation has the word "dhulkarnen" painted in red on it's front. i find it just as easy to visualize as to improvise. my personal favorite time for this rite is in the woods at night, under a large moon, with flour used to mark out the circle and triangle, because of how ghostly it glows. in these traditional circle-and-triangle workings devoted to the secret lord of the witchfaith, the altar would typically be inside the center of the triangle. not so with this rite. to start the rite, you go to the west a ways from your circle and altar, and clo

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ransformation. the centre of the freemasonic network that now expanded rapidly was a new grand lodge (launched in london in 1717) which became known as the mother grand lodge of the world. it was a centre of freemasonic manipulation, encouraging other lodges to be set up throughout europe, the british empire, and the americas. many other versions of freemasonry were introduced, including the york rite and the scottish rite of michael ramsey (which was based on the knights templar system. the scottish rite has 33 degrees of initiation and today has enormous influence in the politics, economics, military, and security services of britain, europe, the united states, and many other countries. new york was named after the york rite of freemasonry. the brotherhood plan was for the establishment

for a united states of europe under centralised control goes back centuries. it was one of the goals of the knights templar. when the templars were 146 .and the truth shall set you free destroyed in their stronghold in france by a combination of the french king and the pope, many of those who survived the onslaught regrouped in scotland and the templars reformed under the pseudonym, the scottish rite of freemasonry. this has a large number of its members in the high places of influence and power in the world, not the least in the united states. the men behind the european community, now the european union, were jean omar marie gabriel monnet (comm 300, the son of a french brandy merchant; count richard n. coudenhove-kalergi (comm 300) from austria; and joseph retinger (comm 300, a polish

lved in all the organisations in the network i described in the last chapter: the royal institute of international affairs, the council on foreign relations, the bilderberg group, and their like-minded brethren. freemasonry the vast majority of freemasons in the world never progress beyond the bottom three levels of degree (figure 9. but above them are another thirty higher levels in the scottish rite of freemasonry, which owes its inspiration to the ancient knights templar. even the 33rd degree is not the top because there are the illuminati levels above that, and the 33rd degree itself is unofficially divided into two streams, one knowing far more than the other. at each stage, the initiate is told a little more about the true nature of freemasonry and the real game plan. those who have

the twelfth and thirteenth centuries when the pope tried to remove the muslims from jerusalem, a number of 'knights' orders emerged. they included the knights templar (knights of the temple) and the order of knights hospitaller of st john of jerusalem. both suffered persecution after the crusades failed, but the knights templar survive to this day and their creed formed the basis of the scottish rite of freemasonry with its 33 degrees. the order of st john of jerusalem changed its name with its changes of location. it became the knights of rhodes when it was given the island by the pope and then the knights of malta, which it ruled as a sovereign state until the order was removed by napoleon in 1798. after a period of nomadic existence, or so their official history says, pope leo xii (a d

e black magicians 215 planet's most important earth energy centres. you will find the numbers 13 and 33 in the symbols and logos of many institutions and companies named in this book. francis bacon's esoteric "code" number was 33 and it is used as code in the shakespeare plays to indicate that bacon was the real author (see the works of manly p. hall. the 33 represents the degrees in the scottish rite of freemasonry. on the great seal of the united states and its depiction on the dollar note, you find 13 steps on the pyramid, the 13 degrees of the illuminati. the pyramid has 33 stones. on the great seal the bald eagle (the phoenix until 1841) has 13 feathers on each wing, 13 arrows in the right talon and an olive branch with 13 leaves in the left. in his beak he has a scroll with the 13 le

DAVID ICKE CHILDREN OF THE MATRIX

uits into the llluminati and these are the ones you find in positions of power throughout the world. they infest all colours, creeds, and countries. most freemasons never progress higher than the bottom three levels of degree, the socalled blue degrees. they have no idea what their organisation is being used for. even most of those who make it to the apparent peak, the 33rd degree in the scottish rite, know relatively little. only the tiny few, all from a particular bloodline, move through the top of their "individual" secret society into the llluminati degrees above that. these are the levels into which all the major secret societies feed. yet at least 95% of their members have no idea that these levels exist, never mind who is in them. the bloodlines the llluminati bloodlines are all gen

sign. jim shaw, a former 33rd degree freemason, exposes the craft in his book, the deadly deception (huntington house inc, lafayette, louisiana, 1988. he describes how freemasonry is based on the same compartmentalised pyramids. at the bottom are the three degrees known as the blue degrees and the vast majority of freemasons never progress beyond that through either the 33 degrees of the scottish rite or the 10 degrees of the york rite* even at the 33rd degree of freemasonry you still don't know the real secrets unless you are one of the chosen few (bloodline. shaw says he was surprised when a fellow 33rd degree mason said that "they" had told him he was "going higher" and the guy left the temple by a "different door".1 there is, officially, no higher than the 33rd degree. but, of course t

is calling the shots. albert pike, who died in 1891, was one of the most pre-eminent figures in world freemasonry. among his titles were sovereign grand commander of the supreme council of the 33rd degree and supreme pontiff of universal freemasonry. in his book, morals and dogma, written for higher degree freemasons, he reveals the way the lower levels are misled* the 33 degrees of the scottish rite and 10 degrees of the york rite, both include the blue degrees, of course. to the prison born 7 "the blue degrees are but the outer court or portico of the temple. part of the symbols are displayed there to the initiate, but he is intentionally mis-led by false interpretations. it is not intended that he shall understand them, but it is intended that he shall imagine that he understands them

hidden hand behind the events that affect our lives and our world every day. but, by the end of this book, if you are open-minded enough to complete it, the hand will be hidden no more. the truth is not only out there. a lot of it is right here. sources 1 jim shaw, the deadly deception (huntington house inc, lafayette, louisiana, 1988, p 103 2 morals and dogma of the ancient and accepted scottish rite of freemasonry, p 819 3 the deadly deception, pp 65 and 66 4..and the truth shall set you free, pp 321 to 324 chapter 2 designer history who controls the past, controls the future. who controls the present, controls the past. george orwell, 1984 history is the lie commonly agreed upon. voltaire o know where you are and where you are going, it helps enormously to know where you have come from

d by the research of l.a. waddell, as outlined in his books. offshoots of the merovingian line left northern france and belgium for scotland in the 12th century to become famous "scottish" aristocratic families, some of whom were princess diana's ancestors. this is one reason why scotland is so important to the illuminati and why we have the biggest secret society in the world called the scottish rite of freemasonry. the house of windsor, who were most certainly involved in the ritual murder of diana, descend from the merovingians. the three-pointed fleur-de-lis (formerly the trident of atlantis and lemuria) became the symbol of the merovingian bloodline and so you see it used profusely by british royalty, on official buildings (like a gate at the white house, and in churches (figure 15. t

DAVID ICKE THE BIGGEST SECRET

s, charles vii, formed the first standing army in europe since thetemplars and, in fact, it was the templars. pride of place in charless army was thescottish company and it was at the front of all parades. even more powerful andinfluential, however, was the elite scots guard which consisted of 33 men- a very158significant esoteric number which would manifest again in the 33 degrees of thescottish rite of freemasonry. the scots guard was there to guard the king and theyeven slept in his bedroom. not all 33,1 hope. as the numbers in the guard increased itwas by multiples of 13, again in keeping with esoteric numerological laws and a keynumber to the knights templar. commanders of the scots guard were automaticallymade members of the secret society called the order of st michael, which latere

genda, and the satanicrituals of which the templars had been accused. nothing changes, except the name. apresent member of the montgomery family told the authors of the temple and thelodge that an order was formed at the time of the scots guard in which all malemembers of the montgomery family were eligible. it was called the order of thetemple.2 the templars would later re-emerge as the scottish rite of freemasonry.another significant connection into this same network was the house of lorraine inthe northern france-germany region and in particular the duke of lorraine known asrene danjou, who was born in 1408. he became grand master of the priory of sion atthe age of ten and operated under the guidance of his uncle louis, cardinal de bar, untilhe was 20. this is a big-time reptilian blood

t rosslyn by gypsies or other travelling performers. sirwilliam sinclair became, for a time, a protector of gypsies when legislation was passed inscotland designed to wipe them out. the gypsies originated in egypt and they carried theknowledge from place to place and generation to generation. this is why they have beenso persecuted and hounded until most of their knowledge disappeared.the biggest rite of world freemasonry are the 33 degrees (initiation levels) calledthe scottish rite. it is named after that little country in the north of the british islesbecause that is where many of the ancient bloodlines settled to be followed by thetemplar knowledge at the time of philippe the fair. now the templars had re-emergedpublicly under another name- freemasonry. the other main stream of the cra

freemasonry are the 33 degrees (initiation levels) calledthe scottish rite. it is named after that little country in the north of the british islesbecause that is where many of the ancient bloodlines settled to be followed by thetemplar knowledge at the time of philippe the fair. now the templars had re-emergedpublicly under another name- freemasonry. the other main stream of the craft is theyork rite, after which new york is named, which is the centre of united statesfreemasonry to this day. some researchers believe that the priory of sion wrestedcontrol of the scottish and york rites from the templars who later crossed the englishchannel to found french freemasonry. this may be true, but in the end they are all thesame organisation at the highest level. you can still see the influence of

ch is the centre of united statesfreemasonry to this day. some researchers believe that the priory of sion wrestedcontrol of the scottish and york rites from the templars who later crossed the englishchannel to found french freemasonry. this may be true, but in the end they are all thesame organisation at the highest level. you can still see the influence of the templars inthe degrees of the york rite. the top degree is the knights templar degree, followedby the knights of malta degree and the red cross degree. but the official degrees areonly what they admit to. above these levels are what i call the illuminati degrees whichvery, very few people even know about, never mind reach. the vast majority offreemasons never progress beyond the bottom three levels, the blue degrees, and theyare us

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

anization which operates through the invisible gears of freemasonry. the visible "good works" organization is deliberately lied to and mislead with false interpretations by the invisible organization. the invisible organization knows the truth and is comprised of elite masons. this two dimensional organization is described by manly p. hall (who is a mason himself. hall was honored by the scottish rite journal, who called hall 'the illustrious manly p. hall' in september, 1990, and further called him 'masonry's greatest philosopher, saying "the world is a far better place because of manly palmer hall, and we are better persons for having known him and his work. manly p. hall said "freemasonry is a fraternity within a fraternity- an outer organization concealing an inner brotherhood of the e

plication of the dynamo of living power, he has learned the mystery of his craft. the seething energies of lucifer are in his hands and before he may step onward and upward, he must prove his ability to properly apply energy [the lost keys to freemasonry, manly p. hall, published by the macoy publishing and masonic supply company, inc, richmond, virginia, 1976, p. 48; emphasis added] the scottish rite journal praised manly p. hall in 1990 as "masonry's greatest philosopher. some masons may not have ever heard of manly p. hall; yet you can see his book was published by the macoy publishing and masonic supply company. the only reason this high-ranking mason had never heard of manly p. hall is that hall was a leader of the invisible fraternity, while this mason was participating in the visibl

the ribbon 13 stars in the green crest above 32 long feathers on its right wing representing the 32 in freemasonry 13 granite stones in the pyramid (the 13 layers represent the 13 illuminati bloodlines) 13 letters in annuit coeptis it should also be noted that the eagle has 32 feathers right wing, but 33 in its left wing. the 32 feathers representing the number of ordinary degrees of the scottish rite, and the 33 feathers representing the 33 of freemasonry. the tail feathers number 9, the number of degrees in the york rite. the eagle itself is a prominent icon of masonry, being used extensively in the scottish rite. looking just above the eagles head you will see 13 pentagrams within a cloud. the pentagrams are arranged in the shape of a hexagram- or greater seal of solomon. the hexagram i

DEITUS

esis, and the release of emotional energy from the magician. satanic rituals are performed to focus the mind and direct the flow of energy. it has often been said that satanists perform human sacrifices or engage in other criminal acts such as molesting children or killing animals. the rationale behind this is that the energy of the emotionally charged victim is released in the performance of the rite and directed within the ritual to accomplish the will of the magician. these types of crimes are very rarely ever committed by a satanist for an obvious reason which has nothing to do with moral or ethical beliefs. a satanist cares about what is best for him and would not engage in acts which would jeopardize his freedom or safety. the occasional deviant may commit some horrific crime in the

DEMONIC BIBLE

r diana. the other priests and priestesses are then initiated by the high priest or high priestess (as appropriate) and become the manifestations of various devils and dark gods. members of the congregation are then initiated either by a priest, a priestess, the high priest, the high priestess, by several members of the group, or by the entire coven depending on the exact nature of the initiatory rite the group adopts. i have stated previously that ritual paraphernalia is not required for the performance of the rituals described in the demonic bible. the exception to this rule is the performance of the rituals by a group or coven. group rituals require the use of a sword, a dagger, and other ceremonial tools in order to focus and direct the group s magical energy. the ritual tools should b

DIABOLUS

form my sorcerous work. it was because of this need for a crystallization of the form and function of the praxis of sorcery that i began, to present a concise view of the practice of left hand path magical practice from a luciferian viewpoint. the dragon within the triangle of darkness is a reference made to the evocation circle as the meeting place of the daemon and man, but also the luciferian rite of azi dahaka, the sorcerer-dragon king from persian mythology called zohak, an original son of satan. the black triangle by more common knowledge is related to the concentration of will to evoke the daemon of man and woman, to uplift and envenom their spirit with the adversarial gnosis (an illustration is found in the paitisha. it must be considered appropriate that we explore the traits and

collection of impressive tarot paintings and egyptian attributions. 6 1888- 1956 8 in spare s grimoire, the book of pleasure, he describes an almost instinctual luciferian concept of obtaining desired results through the fall into darkness (i.e death posture. the death posture is a formula in which the sorcerer enters a state of exhaustion and essentially blacks out and forgets the meaning of his rite. by doing this, he falls into unconsciousness or delirium from which the concept of i does not exist. this is the sethian test if you will, from testing the essence of yourself does your ability to become something better manifest into something greater. observe the illustration by aos entitled the death posture, here the skull masked individual ascends from the sigil itself, on the very left

buddhism, on the other hand, the root cause of the chain of conditioned existence is avidya, ignorance, and its principle manifestation is trshna, thirst, which means the desire for continued existence. furthermore, az represents the ideal and concept of self-deification through a willed existence, that the trshna concept is one of vampirism and desire. thus az represents the left hand path as a rite of passage of becoming. continued existence is essentially the survival of the psyche or essential self; there is no union with the natural order that which can eliminate the mind. the practitioner does not seek to join with it; rather he or she seeks to remain separate from it in their own self-created subjective world. as with the manichaeans, az is the mother of all demons, thus a powerful

xcite his kundalini or magick fire. this serpent is controlled starting at the base of the spine and moving upward, thus allowing for ecstasy and power. in the magical record of the beast 666 crowley described his working involving shtn, or the fire serpent (satan/set/shaitan) with the scarlet woman, thus what crowley referred to as the sun and the moon conjoined. a fascinating description of his rite describes the ecstasy of magick- the tortured-ecstasy of the contorted face, the writhing of the hag body that ground down it s beast. the storm of lust and pain and madness. it was night s hollow wretching at her captive dragon, whose blood was seed of the blind and furious stars. she was like hecate in a death-dance, satan-possessed, convulsive, pumping my life, body and soul, as twere a py

pths of the abyss of his self, his possibility and that chaos which was within him. controlling it, focusing it, crowley was able to manifest his will from this very essence of magick. in luciferian witchcraft cain is considered the devil incarnate in flesh. he is the first born in the circle of leviathan, the first born of sorcery and the patron spirit (who is 29 masked as the devil) of the toad rite. in certain writings, cain is said to have emerged from the seed of samael and eve (by possession by lilith- r. hiyya said "the sons of god were the sons of cain. for when samael mounted eve, he injected filth into her, and she conceived and bare cain. and his aspect was unlike that of the other humans and all those who came from his side were called sons of god- kabbala: zohar 1:37a here we

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

hysical being. akasha: see azoth. also, the records of all that has occurred, is occurring, and will occur in the universe. alchemy: the art of transforming by magick (q.v) and/or physical practices that which is base into that which is precious. such as the goal of turning a base metal like lead, into gold. this can be seen as a literal idea or as an allegory. spiritually, alchemy is the central rite of the great work (q.v, the purification and exaltation of the human soul. a goal of renaissance alchemy was finding a chemical solution for eternal youth. alchemy (inner: a method of controlling the psychic (q.v) energies of the body as they are raised during sexual excitation for the purposes of working magick (q.v) and achieving enlightenment. alchemy (outer: making use of the magically ch

q.v) to develop images for visualization based on the letters of the name of the entity to be given an image. incubus: a spiritual entity classified as a minor demon (q.v) that comes in masculine shape/form to have sexual union with a mortal woman, often against her will and usually while she is asleep. the plural is incubi. initiate: a person who has undergone, or is about to undergo the primary rite of entry into an occult organization or current. instict: an innate, sub-rational and usually unconscious impulse, prompting living beings to act in given ways in certain situations which are critical in their lives. inteligence: a non physical, spiritual entity usually said to reside in the heavens. intelligences are benign spirits of considerable power. invisibility: the withdrawal of invol

d by hindu and buddhist yogis but are actively sought in their own right by sensitives (q.v, psychics (q.v, and some magicians. most magicians train to accept these abilities as part of who and what they are, but do not get to hung up over the manifested occurrences of such abilities if they occur without conscious willing of them, and continue focusing on their intentions on the actual ritual or rite at hand. if sought after too much, as in lusting for results (q.v) they can become a distraction to one's magickal work. sigil: latin for "sign or signature" a simple drawn symbol representing something else, usually an angel, archangel, aspect of divinity, or other entity. silence, occult: an inward stilling and letting go of the emotions and mental preoccupations that prevent a ritual from

ce" however, the practitioner should still cause themselves and the universe to vibrate as if saying the word(s) out loud. voodoo: a religion mixing roman catholicism and the african religious practices called voudoun (q.v. magick is an important aspect of the religion. voudoun: the more pure religion created by the black slaves of haiti. it has it's roots in african tribal shamanism. the central rite is possession by spirits called loa (q.v. vril: the occult energy described by the english writer edward bulwer-lytton in his science-fiction novel, the coming race (1871. much the same as mesmer's animal magnetism (q.v) or baron reichenbach's odic force- w- waite, a. e (nee arthur edward waite: a member of the hermetic order of the golden dawn [g.d. more of a christian mystic, than a magicia

DION FORTUNE MYSTICAL QABALA

t of what we already know concerning the principles represented by the tree, and to add to our knowledge of the tree all that is available concerning the significance of the ancient deities. 13. this is, obviously, of great intellectual value-but there is another value which does not so readily appear to the average man who has had no experience of mysteryworkings; the performance of a ceremonial rite symbolically representing the working of the force personified as a god, has a very marked and even drastic effect on the subconscious mind of any person who is at all susceptible to psychic influences. the ancients had brought these rites to a very high pitch of perfection, and when we moderns are trying to reconstruct the lost art of practical magic we can go to them with great profit. the

ttributions only, and should not be confused with other pantheons; for although we may go to other systems for intellectual enlightenment, we are unwise to attempt to mix the methods of practical working and unfoldment of consciousness. 17. for instance, the seventeenth path, between tiphareth and binab, is assigned by the sepher yet rah to the element of air. we are far wiser to work it with the rite of the element of air and the holy names assigned thereto, and to approach it through the appropriate tattva, rather than confuse the issue with the associations of the assorted collection of deities, castor and pollux, janus, apollo, merti, and other incompatibles assigned to it by crowley, whose correspondences present an inextricable tangle of associations. mystical qabala page 61 18. the

h upon the throne of binah, the superior mother, the negative counterpart of chokmah. now chokmah is the most abstract form of force, and malkuth is the densest form of matter; so in this statement we have a hint that each of this pair of extreme opposites is the supreme manifestation of its own type; and both are equally holy in their different ways. 17. we must distinguish between the fertility rite, the vitality rite, and the illumination or inspiration rite, which calls down the pentecostal tongues of flame. the fertility cult aims at plain and simple reproduction, whether of flocks, fie]ds, or wives; it belongs to yesod, and has nothing whatever to do with the vitality cult, which belongs to netzacb, the sphere of venus-aphrodite. this concerns certain very important esoteric teaching

s to yesod, and has nothing whatever to do with the vitality cult, which belongs to netzacb, the sphere of venus-aphrodite. this concerns certain very important esoteric teaching on the subject of the vitalising or magnetic influences which the sexes have on each other, quite apart from physical intercourse, and will be dealt with when netzach, the sphere of venus, comes to be considered. 18. the rite of chokmah, if such it can be called, is concerned with the influx of cosmic energy. it is formless, being the pure impulse of dynamic creation; and being formless, the creation it gives rise to can assume any and every form; hence the possibility of sublimating creative force from its purely priapic aspect. mystical qabala page 87 19. so far as i know, there is no formal magical ceremony of

ou canst not look upon my face and live" 21. but although the sight of the divine father blasts mortals as with fire, the divine son comes familiarly among them and can be invoked by the appropriate ntes-bacchanalia in the case of the son of zeus, and the eucharist in the case of the son of jehovah. thus we see that there is a lower form of manifestation, which "shews us the father" but that this rite owes its validity solely to the fact that it derives its illuminating intelligence, its jnner robe of glory, from the father, chokmah. ii 22. the grade of initiation corresponding to chokmah is said to be that of magus, and the magical weapons assigned to that grade are the phallus and the inner robe of glory. this teaches us that these symbols have a microcosmic or psychological significance

DION FORTUNE PSYCHIC SELF DEFENSE

ng himself single-handed, he has got to throw up some temporary defences while he digs himself in. the first thing to do when dealing with an occult attack is to make a temporary clearance of the atmosphere and so gain breathing-space in which to re-form the shattered ranks. this is more readily achieved by an organised ritual than by unaided will-power. any act performed with intention becomes a rite. we can take a bath with no more in mind than physical cleanliness; in which case the bath will cleanse our bodies and no more. or we can take a bath with a view to ritual cleanliness, in which case its efficacy will extend beyond the physical plane. we therefore perform certain physical actions not only as a means of clearing etheric conditions, but also as a means of definitely effecting as

that affects the diviner is probably the same thing that affects the occult attack. when we recall, moreover, that running water will throw hounds off the scent just as effectually as it will the alleged witch, we may feel that we cannot be accused of gross superstition if we give the old folk-tradition a trial and note the results. water, again, is the vehicle of purification. it is used in the rite of baptism by the church and in the preparation of the place by the occultist about to perform a ceremony. strictly speaking, there should be a trace of salt in the water thus employed, and both salt and water are blessed with powerful invocations when the priest is preparing holy water, whether for a baptism, or for placing in the holy water stoup for the use of the congregation. as far as t

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

imitive culture, vo1. ii, p. 364, and fraser, golden bough, pp. 193-208. 3 the story continues that isis then wrapped the pillar in fine linen and anointed it with oil, and restored it to the queen. plutarch adds that the piece of wood is, to this day, preserved in the temple of isis, and worshipped by the people of byblos. prof. robertson smith suggests (religion of the semites, p. 175) that the rite of draping and anointing a sacred stump supplies the answer to the unsolved question of the nature of the ritual practices connected with the ashera. that some sort of drapery belonged to the ashera is clear from 2 kings xxiii, 7. see also tylor, primitive culture, vol. ii, p. 150; and fraser, golden bough, vol. i, p. 304 ff] p. li plutarch's version. chest by ship to egypt, where she opened

words shall be recited over a great hawk which hath the white crown set upon his head. then shall the names of tmu (18) shu, tefnut, seb, nut, osiris, isis, nephthys, be written with green colour upon a (19) new table, anointed with unguents and placed in a boat together with a figure of the dead man (20. then shall they put incense upon the fire, and set ducks to p. 330 be roasted (21. this is a rite of ra when his boat cometh; and it shall cause the dead man to go with ra into every place whithersoever he saileth, and the foes of ra shall be (22) slaughtered in very truth. the chapter of the sektet boat shall be recited on the sixth day of the festival. vignette: the ladder by which the soul passes from the underworld to the body.[1] next: plate xxiii. and plate xxiv. plate xxii. http//w

ELLIS LOW TWELVE 1907

a bigoted priesthood; and in all british america, from newfoundland, through nova scotia and the canadas to the icy regions of the north, masonic lodges and masonic brethren may be found `to feed the hungry, clothe the naked and bind up the wounds of the afflicted" ancient free masonry consists of the three degrees- entered apprentice, fellow craft and master mason. upon these are based the york rite and the scottish rite. the former takes its name from the city of york, in the north of england, where the annual and general assemblies of the craft were re-established in a .d. 926. in addition to the symbolic degrees, it includes capitular, cryptic and chivalric grades, conferred in bodies known respectively as the chapx introduction ter, council and commandery. the chapter has four degree

ted. in 1797 a second negro lodge was established in philadelphia and a third soon after in providence. these three lodges united in forming a grand lodge in 18o8, which in 1827 declared itself independent of england. our colored grand lodges now number over thirty. the legality of these masons is indisputable, but as much can hardly be said of the negro royal arch masons, commandery and scottish rite. liberia, on the west coast of africa, has had a legitimate grand lodge for sixty years. in some parts of germany jews are not admitted as candidates, nor are they recognized as such individually. these isolated instances of race prejudice must disappear with the progress of enlightenment and real brotherhood. it has seemed to me and many of the brethren that a collection of incidents illustr

EMPERORS NEW RELIGION CHURCH OF SATAN

ic rituals, are intended to sustain the satanic ideology: generally, a ritual [i.e, magic] is used to attain, while a ceremony [i.e, a ritual] serves to sustain [15, p. 17] rituals serve as self-programming devices that maintain the follower s dedication to the religion, and they have a transfusing effect on the person s life. the satanic rituals includes the following rituals: 1. le messe noir a rite of passage intended to rid the follower of catholic christian dogma. 2. l air epais an initiation ritual in which the participant symbolically dies and is reborn as a satanist. 3. das tierdrama a reminder of one s animal heritage. 4. homage to tchort draws inspiration from russian folklore of various demons, which are summoned during the ritual. 5. the ceremony of the nine angles inspired by

the church of satan s primary interest lies in recruiting followers (who will be looking for satanic baptism rituals, but its desire to keep followers (who will be looking for wedding, funeral, and other similar rituals) is slim or even against its own interest. the church of satan explains that a wedding ritual can only be performed by a church of satan appointed official: the official marriage rite used by the church of satan was authored by high priest gilmore and is not available online or to members or the public. it is now only presented to members of the priesthood of mendes who are about to perform it [20] the explanation also reveals that apparently the original wedding ritual by anton lavey has now been replaced with a new one by peter gilmore (high priest of the church of satan

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

one of the first to adopt women was the mopses. the felicitaries existed in 1742. the fendeurs, or woodcutters, were instituted in 1763 by bauchaine, master of a parisian lodge. it was modeled on the carbonari, and its popularity led to the establishment of other lodges, notably the fidelity and the hatchet. in 1774 the grand orient lodge of france established a system of three degrees called the rite of adoption and elected the duchess of bourbon as grand mistress of france. the rite has been generally adopted into freemasonry, and various degrees were added from time to time to the number of about twelve in all. latin and greek mysteries were added to the rite by the ladies hospitallers of mount tabor. the greatest ladies in france joined the french lodges of adoption. the rite of mizrai

f france. the rite has been generally adopted into freemasonry, and various degrees were added from time to time to the number of about twelve in all. latin and greek mysteries were added to the rite by the ladies hospitallers of mount tabor. the greatest ladies in france joined the french lodges of adoption. the rite of mizraim created lodges for both sexes in 1819, 1821, 1838, and 1853, and the rite of memphis in 1839. america founded the rite of the eastern star in five points. in these systems, admission was generally confined to the female relations of masons. the order of the eastern star and that of adoptive masonry were attempted in scotland but without success. adramelech according to johan weyer, adramelech is chancellor of the infernal regions, keeper of the wardrobe of the demo

lly singularly clear and correct, are usually of that profoundly ambiguous purport which leaves the anxious inquirer little wiser than he was before. for all this, ventriloquism, trickery, and shrewd knavery are sufficient explanations. nor does it materially interfere with this view, that converted indians, on whose veracity we can implicitly rely, have repeatedly averred that in performing this rite they themselves did not move the medicine lodge; for nothing is easier than in the state of nervous excitement they were then in to be self-deceived, as the now familiar phenomenon of table-turning illustrates. but there is something more than these vulgar arts now and then to be perceived. there are statements supported by unquestionable testimony, which ought not to be passed over in silenc

ly accepted in indigenous cultures that the spirits of the departed mingled with the living, coming and going with no particular object in view or, on occasion, with the special purpose of visiting the scene of his earthly life. it may be that the spirit was demanding its body be buried with the proper ceremonial rites, if this had not been done, for a spirit cannot have any rest until the burial rite has been duly performed. in china, the most common ghost was that of a person who had been murdered, and sought revenge on his murderer. in australia, the spirit of one who had been murdered, or had died a violent death, was also considered likely to walk abroad. in many lands, the souls of women who died in childbirth were supposed to become spirits of a particularly malignant type that dwel

arter of the twentieth century. mcnallen founded the original north american group of the asatru (literally, loyalty to the germanic deities, the viking brotherhood, while a college student in texas in 1971 (unknown to him at the time, other groups were being created simultaneously elsewhere: a periodical, the odinist, was first published in canada; the committee for the restoration of the odinic rite was organized in england; and the asatru movement emerged in iceland) that organization became the asatru free assembly (afa) later in the decade. in 1980 the afa held the first annual allthing (national gathering. mcnallen also assembled a calendar for seasonal observances, wrote a three-volume book of rituals, and produced a series of booklets and tapes. however, in 1987 mcnallen, feeling b

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

craft into relatively modern times. contagious magic can be seen in the primitive warrior s anointing the weapon that caused a wound instead of the wound itself, believing that the blood on the weapon continues to feel part of the blood on the body (see also powder of sympathy) l. marillier divided magic into three classes: the magic of the word or act; the magic of the human being independent of rite or formula; and the magic that demands a person of special powers and the use of ritual. a. lehmann believed magic to be a practice of superstition, founded in illusion. the magic force many peoples have spoken of the operation of a magic cosmic force.something that impinged upon the thought of man from outside. many tribal cultures postulated the existence of a great reservoir of magic power

egyptian legend, usually the deity taking extraordinary care to keep his name secret so that no one might gain power over him. the spell or incantation is connected with this concept. associated with these, to a lesser degree, is magic gesture, usually introduced for the purpose of accentuating the spoken word. gesture is often symbolic or sympathetic; it is sometimes the reversal of a religious rite, such as marching against the sun, which is known as walking widdershins. the method of pronouncing rites is also of great importance. archaic or foreign expressions are usually found in spells both ancient and modern, and the tone in which the incantation is spoken is no less important than its exactness. rhythm is often employed to aid memory (see also mantra) the magician in early society

y spirits.sylphs of the air, undines of the water, and the fire salamanders and gnomes of the earth. in alchemy it represented the magical elements salt, sulphur, mercury, and azoth; in mystic philosophy, the ideas spirit, matter, motion, and rest; in hieroglyphs, the man, eagle, lion, and bull. the pentagram, the sign of the microcosm, was held to be the most powerful means of conjuration in any rite. it might represent good as well as evil, for with one point in the ascendant it was the sign of christ, and with two points in the ascendant it was the sign of satan. by the use of the pentagram in these positions, the powers of light or darkness were evoked. the pentagram was said to be the star that led the magi to the manger where the infant christ was laid. the preparation and consecrati

that these books were part of the diana vaughan conspiracy of gabriel jogand-pages( leo taxil, designed to embarrass the roman catholic church and freemasonry. sources: stein, gordon. encyclopedia of hoaxes. detroit: gale research, 1993. mariapovch povch was a village in northeastern hungary and the place of origin of one of the more notable weeping icons of the virgin mary revered among eastern rite roman catholic christians. the icon was prepared by stefan papp, the brother of the pastor of the local parish church. originally, the icon was intended for display in the local parish church. the picture of the virgin was shown holding the infant jesus, who in turn held a threepetaled lotus in his hand. the icon was seen to weep for the first time on november 14, 1696. it again was seen to w

its entrance. carpatho-rusyn immigrants to the united states have continued the veneration that had developed around the icon, and several churches have constructed shrines to house copies of it. eastern roman catholics are similar to eastern orthodox churches and have icons instead of statues. weeping icons serve the same function in those churches that weeping statues serve in western or latin rite churches. sources: weeping icon of mariapovch. http//www.carpathorusyn. org. april 14, 2000. marie of agreda (or maria de jesus (1602.1665) a spanish nun, maria fernandez coronel, who founded and was abbess of the franciscan recollects at agreda. she published a work entitled la mystica ciudad de dios (the mystic city of god, a miracle of the all-powerful, the abyss of grace: divine history o

FAUST

t in his heart! draw out the burning arrows of remorse, from suffered horrors cleanse his inmost part! four pauses makes the night upon its course: hasten to fill them with your kindly art! his head upon a cooling pillow lay, then bathe him in the dew from lethe s stream! his limbs, cramp-stiffened, soon will freely play when rest has made him strong for morn s new beam. perform the fairest elfin rite, restore him to the holy light! chorus [singly, or two or more, alternating and together. when the breezes, warmth exhaling, fill the green-encircled plain, twilight sinks its mists enveiling, brings sweet fragrance in its train, softly whispers peace to mortals, rocks the heart to childlike rest, closes eyelids, daylight s portals, of the weary and oppressed. night already sinks and darkles

but enter in and challenge them all. they quickly will arm. i joy in the conflict when beauty vies with gold and with pearls and with jewels of price. helena thereafter followed further mandate from my lord: now when thou hast reviewed in order everything, then take as many tripods as thou thinkst to need and vessels manifold which for the sacrifice the priest desires when he performs the sacred rite, the cauldrons and the bowls, the round and shallow plate; the purest water from the holy fountain be at hand in ewers high, and ready keep dry wood as well, that rapidly accepts and feeds the flame; and be not wanting finally a sharpened knife. but to thy care alone i now resign the rest" so spake he, urging me be gone, but not a thing that breathes with life did he, the orderer, appoint whi

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

atic gravitational compression8 in portions of the giant molecular clouds of size over 10e33 gm (suns, causing the temperature of the suns cores to rise over 10e7 degrees kelvin and thus lighting thermonuclear fires in the suns, burning hydrogen into helium. 10. the rest of the earth s evolution follows in order' 8: h" 2: 2 2:e 8' 1 bar mitzvah (hebrew: son of righteous action) is a formal jewish rite of passage that evolved into its present form among european jews within the last five hundred years. at a bar (or bat, if a girl) mitzvah, a jewish boy or girl reads publicly from the torah for the first time, and receives their father s blessing while they stand before the ark of the torah) 1 this transliteration reflects the actual hebrew spelling of the word. it is often seen transliterat

spiritual transmission in the qabalah. b rith yachid (hebrew: covenant of unity: an appellation of small face in the world of atziluth in the center of the inner court of the three-dimensional perfect tree in the sefer yetzirah. b riyah (hebrew: world of creation: second of the four qabalistic worlds, a formless world of vibrational signatures. bar mitzvah (hebrew: son of righteous action: jewish rite of passage generally occurring at age 13, when a jewish youth intones the blessings and reads from the torah for the first time before the congregation; said to be nachus (i.e. a gift from the youth to his/her parents. battle: a meditation image from the sefer yetzirah depicting a state of tension between the two aspects of each double letter, and between six pairs of simple letters. beard of

FIRE OF QAYIN RITE

ubalo s fire, it suffered the ordeal of the pyre; cast into waters, hissed it s song, the starry viper s iron tongue was tempered on the anvil-stone, til radiant as changeless bone, with whispered charge and wordless spell, the gramarye of azazel. the edge was ground and thus was made, the narrow road of sharpened blade. this is the metal: twas shaped by cain who wrought the heavenly arthame. the rite of the fire of qayin- being the mystery of the house of azazel: the invocation of the great blood and the mystick flame, kindle the mystick fire upon the alter and gaze into its heart, brooding upon the inner fire and fanning it with each inhalation of breath as a blacksmith fans the forge with the bellows. the mystick fire burns at the level of the navel within the microcosm. through the hol

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ch he kept quite separate from his religion because, as d. p. walker has emphasised, it was in itself a kind of religion. walker has quoted a passage from ficino's close disciple and imitator, francesco da diacetto in which this comes out most clearly.1 diacceto describes how one who wishes to acquire "solarian gifts, should robe himself in a mantle of solarian colour, such as gold, and conduct a rite, involving burning of incense made from solar plants, before an altar on which is an image of the sun, for example "an image of the sun enthroned, crowned, and wearing a saffron cloak, likewise a raven and the figure of the sun" this is the solar talisman in the de vita coelitus comparanda which we thought might be derived from picatrix.2 then, anointed with unguents made from solar materials

h hymns, prayers, and supplications; and in the orphic conclusions, the "hymns of david, that is the psalms, are spoken of as incantations as powerful for the work of cabala, as the hymns of orpheus are of value for natural magic. sicut hymni dauid opcri cabalac mirabiliter deseruiunt, ita hymni orphei operi ueri licitae& naturalis magiae" thus a practical cabalist singing a psalm is performing a rite similar to the natural magician intoning an orphic hymn similar, but more powerful, because we are told in another orphic conclusion, which i quoted above, that the orphic hymns have no power unless "the work of cabala" is added to them. it is difficult to understand how cabala could be done at the same time as orphic singing. possibly pico simply means that psalm singing 1 pico, de hominis d

to. en tibi faciles 1 op. lat, ii(i, p. 191. 2 agrippa, de occult, phil, loc. cit. 3 op. lat, ii(i, p. 185. 4 ibid, pp. 211 ff. 5 see above, p. 82, and walker, p. 33. 201 giordano bruno: first visit to paris aras struximus. adsunt tua tibi redolentia thura, sandalorumque rubentium fumus. en tertio susurraui barbara& arcana carmina.1 here are the altar and the fumigations, as in the ficinian solar rite, but the incantations, instead of being orphic hymns to the sun, are "barbara& arcana carmina. there is some kind of moral reform implied in circe's magic. she asks where is astraea, the justice of the golden age,2 threatens evil-doers, calls on the gods to restore virtue.3 as a result of her magic, men are turned into beasts,4 and this (quite contrary to the usual interpretation of the circe

FRATER ELIJAH ANGELS OF CHAOS

ch a perspective, and it is my hope that this may of itself clear a road along which others will travel towards new solutions of old problemd angels of chaos by frater elijah copyright 1999 you want the word, that s what you ve come for. my advice is, don t ask! do as i do! seek out gold- but not my gold- and guard it- the dragon (grendel) contents introduction- 0 theory- 1 the formulation of the rite of godhood- 2 rite of godhood/ grendels had an accident- 3 results of the rite of godhood- 4 the summation of the techniques- 5 the bindings- the rite of suffering- 6 6a) the bindings 6b) what are demons? 6c) some journal entries the scarlet brotherhood- 7 phuture- 8 even the gods deserve their pain- the lady s law appendices i notes on chrnzn ii commentary on liber chrnzn iii the nature of b

red magick(*1. chapter 2 gives the mind set to adopt and prayer-form rituals (which obviously must be personalized to the magician using them. the third chapter gives other magic s to poke around with (such as summoning an army to do your bidding) anyway, it is a good book and i suggest you read it, along with this text. in the latter part of this essay i present grendel s had an accident and the rite of godhood as well as the collective bindings/ initiations called the rite of suffering as my own version of this operation (in extension. a little theory based upon my song of illusion. the hga is a manifestation from probable time, of the self (distinguished from the self) in unity and perfection of it s will. the hga is a reflection of perfection of the magus. unity is desired to align mor

at the time. i also found that by dredging up the memory of that night, this brought renewed turmoil, which allowed me to nullify it yet again. i was intoxicated for weeks [this memory was eventually exhausted, by this technique] coincidentally at this time also, i was to undergo initiation into the autonomatrix, and had to write an initiation ritual. i channeled all of the energy i had into this rite, called the rite of godhood (rog. ever since grendel s had an accident i noticed a presence about me, something there but not quite there. it did not feel menacing, on the contrary, it felt very home-type feeling, so i just kept a doing what i was doing. i had some vague notions of what the holy guardian angel (hga) was supposed to be, and decided to incorporate something along these lines in

ing, on the contrary, it felt very home-type feeling, so i just kept a doing what i was doing. i had some vague notions of what the holy guardian angel (hga) was supposed to be, and decided to incorporate something along these lines into the rog. i opted to use the desire of godpath in accordance with one s will. the rog is a thelemic-hga-quabalistic-left-hand variation of the dark matter at hand rite. this seemed appropriate to bring potentials into manifestation. it is now that i present my exact journal entries and the rog as well as grendel s had and accident and the events transpiring since then(*a) i found the cure by ultra-nate grendels had an accident an x-cursion into the land of liberation. an invocation of grendel's desire. for the initiate to incorporate into a preferred format

bear the joy of liberation. my light and my darkness, this is nothing, my self of god, a prophet reborn. to invoke my being. i become- xephera xephera azazas azathoth- the joy of chaos is my soul. i am and i am not act iii the skull is now a silent object, staring mute at me. the eye is two-dimensional again, the mage walks alone and as poor little grendel has had an accident, so may you all the rite of godhood pre-cursor note: this rite incorporates a variance of the dark matter at hand rite. purpose: to call upon the god of self (hga) and 'true' purpose. to cause great stirrings in the other consciousness in accordance with one's will. to attune the mind which is not self with it's god path. an advanced initiation to the magical way (this was used as my initiation to the autonomatrix- s

FRATER TENEBROUS CULTS OF CTHULHU

of moisture and coldness, the exact opposite of the fire and heat generated by the initial ceremonies which include the lycanthropic rites that evoke the inhabitants of the lake. the participants at this stage actually immerse themselves in the ice-cold water where a transference of sex-magical energy occurs between priests and priestesses while in that element. 10 through the use of this magical rite, bertiaux claims to have established contact with these creatures, which assume an almost tangible substance. perhaps lovecraft himself has left us with a rather unsatisfactory explanation of the true provenance of the cthulhu mythos. certainly, it appears to hold a great value for those individuals currently practising the black arts. in the words of kenneth grant, the present outer head of

FREEMASON BLUEBOOK

is in attendance. at the funeral of past grand master robert p. dunlap, his commandery acted as escort, his chapter marched in the procession immediately in front of his lodge, and members of the supreme council, in which he was an officer, in their distinctive clothing, accompanied the grand lodge. the same is true of the funeral of charles w. moore, with the addition that a body of the scottish rite, of which he was a member, also marched in the procession. at the laying of the cornerstone ofthe masonic temple in boston, the grand commandery, followed by its subordinates, acted as escort to the procession; the grand chapter, preceded by its subordinates, was posted immediately in front of the grand lodge, which was accompanied by a commandery, as a guard of honor, maine masonic text book

FREEMASONS SATANISM AND SYMBOLISM

e, you have secrets within secrets. lucifer praised as the light-bearer of freemasonry "lucifer, the light-bearer! strange and mysterious name to give to the spirit of darkness! lucifer, the son of the morning! is it he who bears the light, and with its splendors intolerable, blinds feeble, sensual, or selfish souls? doubt it not [albert pike, morals and dogma of the ancient and accepted scottish rite of freemasonry, p. 321, 19th degree of grand pontiff; red emphasis added] masons from the first initiation which is the first degree are urged to mightily "seek the light" the average mason is continually saying that he is "seeking the light" and will spend his entire life "moving toward the light" people who haven't studied this subject would assume that this "light" is the revelation of the

and is called the deity's triangle, or the water triangle. with one point up, it is called the earthly triangle, pyramid triangle, or the fire triangle. these two definitions of the triangle are standard occult belief. they came from a masonic book, symbolism of the eastern star, by shirley plessner, cleveland, ohio, gilbert publishing co, 1956, p. 18. robert macoy said the same thing in adoptive rite ritual [virginia: macoy publishing and masonic supply co, 1897, p. 237. however, this latter representation of the triangle, with the point upward, is the symbol of the perfect or divine man. notice this occult symbol portrays "perfect man and woman" within a circle, which is within a square [representing creation, which is within a triangle [godhood, which is surrounded by the largest circle

symbol "purity" and "salvation" are depicted by the honey. purity is depicted within the bible as either jesus himself or as white wool or as a white garment. salvation is depicted as the cross or jesus arising from the grave. but, the pagans are surely true to the biblical description of them as "worshipping the creature rather than the creator [romans 1:25] the july, 1998, issue of the scottish rite journal states that the eagle was also a symbol of regeneration and rebirth [jim tresner, 33 degree "wings of the eagle, wings on our feet" scottish rite journal, july, 1998, p. 7. but, another masonic writer returned back to the symbolism of the snake as regeneration, or reincarnation [herbert f. inman, masonic problems and queries, london, england, a. lewis, ltd, 1987, p. 210. also stated b

hen conquer heaven. thus, the torch signifies the belief that lucifer will ultimately defeat jesus christ. masonic author, manley p. hall, 33 degree mason, states that "the torches represent the occult arts and sciences, the doctrines and dogmas by the light of which truth is made visible [hall, freemasonry of the ancient egyptians to which is added an interpretation of the crata repoa initiation rite, los angeles, the philosophers press, 1937, p. 122; emphasis added] we also find it highly inte resting that one of the masonic publishing houses is called the torch press. we also know from history that the statue of liberty was given to us by illuminist french freemasons in 1876 ring "towe above the shimmering but polluted waters, she holds in her outreached arm and hand a torch of fire and

va] to heaven [great father's pha llus [oliver, signs and symbols, macoy publishing and masonic supply co, p. 14; also r. swinburne, the mysteries of osiris or ancient egyptian initiation, p. 185] a christian author explains this somewhat obscure statement, above, on the sexual symbology of the rainbow "in the ancient jewish kabbala. mystical rabbis taugh he t that the rainbow symbolized a sexual rite. the bow of t rainbow was supposedly the phallus of the male god which descended into the kingdom of the womb, the queen or goddess. the union was said to create immense divine powers [texe marrs, mystery mark of the new age, p. 97] sex in the cross and the crown most christians would have no trouble accepting the cross and the crown symbol here. after all, our savior and lord jesus christ re

FULL MOON RITUALS

ck to her place in the circle. with dancing feet, carielle moves to the altar and takes up the incense. gracefully, she steps quickly to the east point and raises the incense up, spiraling it three times. as the incense smoke curls upward, carielle calls "ancient ones of the east, element of air, keepers of the ancient wisdoms, of intellect and beauty, first breath and last, we welcome you to our rite! be with us now" slowly, the wind picks up, barely noticeable at first. spiraling 'round, the wind causes carielle's red hair to brush and dance against her face, and she smiles as she hears the voices whispering upon the wind. the incense smoke spirals upward, making shapes in the air- first, the shadow of an owl, then the visage of a hawk, and finally as the smoke begins to calm, the voices

f small fire burning in the fireplace, or the fires that rage to burn away underbrush to re-energize the land. typo steps forward and looks starkly serious at those gathered around the circle, with the castle candle held high above his head he calls "ancient ones of the south, element of fire, you who light the world with the suns glow you who light my heart with desire we bid you welcome to this rite be with us now this night" typo spins back to his place in the circle with the castle candle now held firmly by both hands close to his chest. his thoughts turn briefly to his wife and how easily she brings out the spirit of fire in his heart and mind. typo hands the candle to sharon and waits for the call to the west..as typo steps back, sharon steps forward. from the altar she picks up the

reen and growth, durability and reliance- and the potted one seems to glow "dearest lyn- never apologize for offering what is in your heart or for asking to have your needs met. and yes, even from the brink a better life may be brought forth. take our flame to your heart and expect that better times shall come" as the perspectives shift and shimmer, deer *sees* the weave which emanates from their rite, even as he *feels* his own return to usual consciousness. a shudder, a sudden departure of one warmth only to be replaced by another, and a grounding. glancing again at owl, he sees a familiar face. no longer she with whom he has danced countless rounds on the great wheel, at least upon her surface. and deer *knows* that the dance within a dance, the web in the midst of all weaving, continue

GAMBLE ELIZA BURT THE GOD IDEA OF THE ANCIENTS OR SEX IN RELIGION

, at the present time, that the attempt to spiritualize the religion of the jews was due to the influence of the persians. however, the length of time required to effect any appreciable improvement in an established form of worship is shown by the fact that, two hundred years later, little change for the better was observed in the temples, in which licentiousness had become a recognized religious rite. even at the present time, it is reported that in many places of worship in the east there still reside "holy women--god's women" who, like those in babylon, described by various writers, are devoted to the "god of fire" in a comparison made between the religion of persia and the doctrines said to have been taught by moses, inman remarks "the religion of persia as reformed by zoroaster so clo

, who led the way in the great intellectual and religious awakening which took place during the intervening years from 700 b.c. to 400 b.c, sought to purify all things by fire and water, the two principles which had come to be regarded as the original elements, from which, or by which, all things are produced. prior to this time, in persia, and long afterwards by various other nations, baptism, a rite performed at puberty, was connected only with the sexual obligations of the person receiving it, but in the age which we are considering it became especially a cleansing or regenerating process, and was the means by which the pious devotee became initiated into the mysteries of holy living, or by which she or he was "born again" as in their religious procedure every act was performed in conne

ristian era, fire was still adored, and in some mysterious manner was connected with the creator. upon the subject of the continuation of sun and fire worship to modern times, it is stated that the ancient bonfires with which the north german hills used to be ablaze mile after mile are not altogether given up by local custom. in ireland as late as the year 1829, the ancient canaanitish and jewish rite of passing children through fire as a cleansing or regenerating process was still in operation. it is related that at stated seasons great fires were lighted in public places, on which occasions, fathers, taking their children in their arms, would leap and run through the flames. at the same time, two large fires were kindled a short distance from each other through which the cattle were driv

h. further, that the words of the motto 'christus exaltus salvatar' shall be displayed in a semi-circle upon the upper part of the field, on either side of the standard of the cross, and, encompassing the whole in a bordure, the following words, in full or in proper abbreviation thereof 'the seal of the general assembly of the presbyterian church in the united states of america" the origin of the rite of baptism as performed at the present time in christian churches, may be traced directly to the worship of the sun, within which were supposed to reside the reproductive powers of nature. all nations have had ceremonies corresponding to our baptism and confirmation rites, such baptism being either by fire or water. when we remember that for ages fertility, or the power to reproduce, constitu

to the worship of the sun, within which were supposed to reside the reproductive powers of nature. all nations have had ceremonies corresponding to our baptism and confirmation rites, such baptism being either by fire or water. when we remember that for ages fertility, or the power to reproduce, constituted the idea of the deity, we are not surprised to find that the original signification of the rite of baptism had, and still has, in some of the oriental countries, special reference to the child's sexual obligations. in india, the religious rites performed upon the individual occur at birth or soon after; at betrothal, which takes place in childhood; at puberty; at marriage, and at death. the fact will be noticed that all sexual (spiritual) obligations and seasons fall within the domain o

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

arriage!-a disreputableparody of the marriage service that he reserved for the amusement of his more intimate friends: waite, the shepherdess, christopher wilson, and an unidentified actresswhomthey called'thepage bertholde. waitesaysthat the hermetic marriages'tookplaceincontinentlywithno banns or preaching, and independent of the consent or knowledge of the parties, and he told machen that his 'rite of hermetic marriage was a rite of belial, at which he made much ado (diary,13and17octoberj902. all this was said,ofcourse,withhis tongue in hischeek-whereit presumably remained when he transcribed the ritualandaddedhisowncomments.'thehermetic ritualoffrater avallaunius'3seems to have been a seriesoflatin versicles and responses, accompanied by much drinking;butwaite's manuscript isillegible

terndeacons-albsand redstoles-buti should prefer dalmatics (20 september 1904).it would have been a startling departure for a shakespearean company. their lives,by1908,were beginning to separate. machen took up journalism and fleet streetjustas waite was leaving thecityand settlingdownagain to the precarious life of an author. he was also increasingly preoccupiedwithhis 'independent and rectified rite'ofthe goldendawn(of whichbothmachen and purefoy, albeit briefly, had been members) and was suffering from the gradual onset of a staid middle age. but they were friends always and could still find time to argue by post and to drink togetherwhenthey met, even if it wasnotalways for thebest-asmachen reminded waite in1941:many long years ago, as you sat at your board in ealing, i remember your f

1 he had founded theorderofthespiritual temple. it was anorderalmost;butnotquite,stillborn255progressing no furtherthanpreliminary meetings at whichaprospectus was drafted (see appendix a, togetherwith'an apology for ritual',whichstated that'theexercises of devotional mysticismwhichwill betheobject ofourmeetings will involve some revival of ancient mystic ritual, arid the outlines of 'a tentative rite' for the order (the full text of the 'apology' and 'a tentativerite'are printed inazoth,pp. 122-128. see also appendix a for therite).the'rite'was the proposed religious service of the order, whichwaite-wooseemsnotto have been the soleauthor-describedas 'pleasing,butoflittle practical value'.hadtheorderofthe spiritual templenotexisted only on- paper, and had its services ever taken place, wai

ted inazoth,pp. 122-128. see also appendix a for therite).the'rite'was the proposed religious service of the order, whichwaite-wooseemsnotto have been the soleauthor-describedas 'pleasing,butoflittle practical value'.hadtheorderofthe spiritual templenotexisted only on- paper, and had its services ever taken place, waitewouldundoubtedly have been more enthusiastic, for the overall structure of the'rite'conforms closely to the patternthatwould appear in later orders that were entirely of hisownmaking.azothwas published in february 1893by the theosophical publishing society,whohad taken it upwhenelliott failed to find subscribers-despite a handsomeprospectus-forhis projected first publication. waite was quite content for the theosophists to have it, for he had been told by the countess wachtm

ed a staunch supporterofthesociety-anda friend ofmead-totheend ofitsdays.butwhile the quest society flourished another esoteric body, and one much dearer to waite's heart,floundered-itstroubles due, in no small part, to the actions of marcus worsley blackden,whowas the first 'ordinary member' of the quest society's council. he was also a founder memberofanother body, the independent and rectified rite: waite's versionofthe hermeticorderof the golden dawn_ 12_'goldendemonsthatnonecanstay'-anhermeticorderofthegoldendawnearlyin 1867, at a timewhenthe young a. e. waite was preparing for his first communion, the prehistory of the goldendawnwas being acted out. two english freemasons,r.w. little and w.j.hughan, were advanced through a series of grades in the rosicrucian society in scotia (they h

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

innes declaimed the successive clauses of hiscon255stitution with histrionic magnificence. it fell upon myself subsequent255 ly to take the clauses successively, reciting objections and securing promisesofvariations or amendments in several cases.itbegan to look ominouslyasif the draft might pass, subsequent to alteration there and here, and that brodie-innes would be claiming the headship of the rite in consequence. i proposed therefore the rejection of the second draft constitutionintoto,with the result that this also lapsed for want of the requisite majority.itbeing resolved otherwise that the triumvirate as such should not be elected for a third year, i proposed also that those who regarded the golden dawnascapable of mystical instead ofanoccult construction should and had indeed resol

some constituted authority or teaching voice within it and pray pardon meifi say that perhaps unconsciously you seem to speak as its interpreter.'thiswas both perceptive andprescient-brodie255innes did, indeed, believe in the authorityofthethirdorder andoftheir mouthpiece, macgregor mathers, and in due course he found his way back to mathers' fold. on 7 november1903,the independent and rectified rite held its first convocation, at mark masons' hall, and the members were presented with a reportofthe events since june, the correspondence with brodie-innes was displayed and the offerofa concordat left open, while it was announced that the new rite 'will act henceforward in all respects as the governing body, assuming in this capacity the chargeofthe outer order andofthe members thereof. now

ertain connected lectures, met separately at various houses rented for the purpose and set apart thereto.therewas one at staple inn, london, which continued for several years and another on the outskirts of kensington, to the north west of earl's terrace, both being prior to the expulsion of a certain chie243 subsequent to that event and the foundation of the order as an independent and rectified rite, there was a house at acton, abutting onhornlane, in proximity to the great western railway station; but it came to anendwith the marriage ofmawahanu thesi, when the house of the second order was located at penywern road, earl's court, in convenient premises for something like ten years.itwas during this prosperous period that frater sacramentum regis, en255 dorsed by the adepti minores, rele

penywern road, earl's court, in convenient premises for something like ten years.itwas during this prosperous period that frater sacramentum regis, en255 dorsed by the adepti minores, relegated the original rituals of the golden dawn to a place in the archives and produced othersdenooo,retaining a certain rootinsome so-called cipher manuscripts which constituted the source and warrant whereon the rite was based.thefact of their existence, however, was known only to a few.waite retained the outer order rituals with little change until1910,when they were heavily revised, or as heputit 'newly constructed from the cipher manuscripts, and were, for the first time, issued to members in printed form 'by the authority of the concealed superiors of the second order'.itseems unlikely that he worked

roper guidance, could produce atarotwith an appeal in the world ofartand a suggestion of significance behind the symbols which wouldputon them another construction than had ever been dreamed by those who, through many generations,72the golikn dawn ,had produced and used them for mere divinatory purposes' he. also recruited evelyn underhill (quaerens lucem, who seems to have joined the independent rite in1905.on2decemberthat year she tookher3=8 degree, having earlier written towaiteuto say 'i am glad you are inclined to be lenient about the! knowledge lecture: i can manage the hebrew pretty well, but the! astrology and fortune telling are quite beyond me' divination was evidently allowed togoby the board if necessary. a concordat was eventually drawn up between the indepen255 dent and recti

GILBERT THE MAGICAL MASON

played only a very minor role in the later alarms and diversions of the golden dawn and concerned himself increa255 singly with the affairs of the s.r.i.a, of which he had been supreme magus since 1892. his dealings with mathers had taught him caution, and when he corresponded with theodor reuss over the setting-up of a berlin college of the s.r.i.a. in 1902 he declined to work reuss' rosicrucian rite 'because it trespasses so much [on the 18th degree of the ancient and accepted rite- i should be sent to coventry in london'.7he further advised reuss not to permit 'any branch of either society [to] admit a mr macgregor mathers alias the count of glenstrae of paris" there was to be no more impropriety, whether of a literary or any other kind in westcott's life. in 1918 he retired from his pr

ctured at oxford. in 1681 was printed at regensburg the copy of thefama,which is possessed by the soc. ros. in anglia. in 1710, sigmund richter, an adept, published under the motto sincerus renatus' a volume entitleddie warhaffte undvolkommenebereitung ans demorderdesgulden und roseu kreutzes,giving fifty-two rules of the rosicrucian fraternity of that period. in 1777 was established the reformed rite of the brethren of the rosy and golden cross. in 1778 the famous johann wolfgang goethe wrote the poem 'die geheimnisse, which shows rosicrucian inspiration, as does his long poemfaust.in 1781 was published by 'pianco, an expelled member who perjured himself, a false account of the rosicrucians; it was entitled'der rosenkreuzer inseinerbliisse''therosicrucian in his nakedness; the s.r.i.a. li

ud to have been able to coerce ashmodai, a king of demons, to procure for him, the shamir, a stone of intense hardness, diamond or emery possibly, with which the stones of the temple were cut and hewn without noise of hammer .insome references this shamir is called symbolically an 'insect. this quaint conceit expanded into a narrative formed at one time a lecture in the english royal arch masonic rite; of this i have an original mss dated about 1800.ithas since been dropped out of the ritual.theopinions of the rabbis as to the origin of the devils has varied, some schools teaching that all arefauenangels, elementals and men, while others have asserted that they were a separate creation, having been formed as triers and tempters on the sixth day of creation.itis suggested on this theory tha

een found in europe within the last two centuries: scheffer in 1673 describes the worship of an unhewn stone by laplanders: martin also found reverence given to a stone in the western isles of scotland, the natives called it the bowing-stone; roden relates that on the coast of*the words omittedbywestcott are from the ritual of the 18th degree, of rose-croix of heredom, of the ancient and accepted rite.religious and masonic symbolism of stones 259mayo in ireland a sacred stone was carefully wrapped up in flannel, was brought out and adored at intervals, and was supplicated even in the last century by wreckers who prayed for a shipwreck upon their coasts. borlase in hishistoryofcornwallalso tells us that many persons there revered certain stones, approaching them at night with torches and pr

GILBERT R A CHAOS OUT OF ORDER THE RISE AND FALL OF THE SWEDENBORGIAN RITE

he same laws; and the realisation of the transient and phenomenal and comparatively unimportant character of the phenomenal physical body with which that being is now concerned, and through which it manifests.224 the sorcerer and his apprentice[reprinted fortransactionof thescottishlodgeof thetheosophicalsociety,vol. 3,no.4,(1895),pp,51-sechaos out of order: the rise and fall of the swedenborgian rite by bro. r. a. gilbert (aqc vol 108 1995) swedenborg: the man and his work one thing is certain: swedenborg himself had nothing to do with it neither with the late 18th century rite that has come to bear his name, nor with its bizarre successor that is the subject of this paper. but in order to understand that rite it is essential to know something of the man, of his work and of the religious

body with a worldwide membership of some 25,000. swedenborg s ideas, however have had a greater effect the secular world, influencing individuals as diverse as blake, balzac, emerson, yeats, and d. t. suzuki. a detailed discussion of those ideas, and of swedenborgian theology in general is beyond the scope of this paper but certain aspects must be noted in order to make sence of the swedenborgian rite. for swedenborg the physical world is the result of spiritual causes, and the laws of nature are reflections of spiritual laws; thus objects and even the material world are images of their spiritual counterparts. this is his doctrine of correspondences. from this derives the other notion that concerns us: the idea behind the literal, historical meaning of the scriptures is an inner, spiritual

images of their spiritual counterparts. this is his doctrine of correspondences. from this derives the other notion that concerns us: the idea behind the literal, historical meaning of the scriptures is an inner, spiritual sense which sense is drawn out for all to see in swedenborg s expository works. and it was a fascination with those expository works that led to the first creation of a masonic rite of swedenborg. the first rite of swedenborg if any of the many 18th century manufacturers of rites and degrees deserves the title of creator of the swedenborgian rite it is dom antoine joseph pernety (1716 1796. at the age of fifty pernety left the benedictine order and settled at avignon where he redirected his alchemical enthusiasm into masonic channels and allegedly created a rite hermetiq

hughan and e. l. hawkins. new york, 1929 p. 997 it would, however, be the best part of a century before they borrowed again. in the interim those swedenborgians who were drawn to freemasonry were quite content with the craft degrees10[10. samuel beswick and his book discontent, if such it was, did not surface until 1870 and the publication at new york of an extraordinary masonic book: swedenborg rite and the great masonic leaders of tiar eighteenth century. if this did not quite fall, like hume s treatise, stillborn from the press it gained little notice and made no impact at all on the american body masonic. the same cannot be said for its author, samuel beswick, and his affect on the swedenborgian church. samuel parr beswick was not american but english, and his chequered career began a

dr. channing, the unitarian preacher, and of lifting the ideas of others for some of his earlier papers on scientific topics. beswick s vehement denials my ideas are too original generally for me to go to channing for assistance; and i am not indebted to a single man, living or dead. for a single idea or suggestion. in my papers on astronomy& 12[12] h. v. b. voorhis, concerning the swedenborgian rite, in collectanea, vol. 8, part 3, 1966, p. 226. the documents to which voorhis refers were in the archives of the supreme council 33 of the ancient& accepted rite for canada. they have subsequently disappeared 13[13] new jerusalem magazine (boston, vol. 30, 1857/58, p. 18, report of the committee of ministers on the case of mr. beswick magnetism were not matched by steadfast action, and becaus

GILBERT R A THE MASONIC CAREER OF A

ym of leo taxil and began to issue a series of outrageous and inflammatory works hostile to freemasonry27[27. each successive work became more extravagant in its allegations of satanic practices within freemasonry, until the publication in 1891 of y-a-t-il des femmes dans la franc-maconnerie, in which 'leo taxil' described the rituals of the 'new and reformed palladium, an androgynous and satanic rite ultimately derived from albert pike, one of the most prominent of american masons. this nonsense was avidly swallowed by the french anti-masonic lobby, as were the utterly fantastic tales of 'dr. bataille (dr. charles hacks) in le diable au xix siecle (1892-4. further fuel was added to the anti-masonic fire with the revelations of the supposed head of the 'new and reformed palladium, miss dia

. ses adjoints sont: en premier degre, m. john-lewis thomas (senior sub-magus, qui est aussi le tresorier general de la fraternitie; en second degre m. macgregor mathers (junior sub- magus)'28[28. this is followed by a list of members of the high council of the s.r.i.a, all described as chiefs of the third luciferian order, and including john yarker, who is also correctly described as head of the rite of memphis and misraim. by this time, and with such allegations, the controversy over diana vaughan had spread to england, where waite took a leading role in the counter-attacks upon this suppositious lady freemason. a series of detailed rebuttals of her claims was published in the correspondence columns of the spiritualist journal light29[29, and waite then analysed the whole of the literatu

ker, gunnersbury, 5 february 1897. formerly in the yarker library, now in private hands. 41[41] printed in light, for 2 july 1898 42[42] the life of louis claude de saint-martin, the unknown philosopher, and the substance of his transcendental doctrine (wellby, 1901. the book was to have been issued in 1900 by redway but his business had failed in the interim and was taken over by wellby. masonic rite devised by saint-martin to replace the elect cohens'43[43. he was also sceptical of 'papus's' claims as to saint-martin's masonic connections and advised his readers 'to bear in mind that upon historical questions the criterion of evidence is not invariably so rigorous in france as it is in england'44[44. what is most significant about louis claude de saint-martin is that it represents a turn

, 21 january 1909. the verse quoted is no. 5. waite also wrote an 'ode on a distant prospect of preferment in runymede lodge (1907. it was privately printed as a broadsheet for members of the lodge 60[60] quoted as item (d) on the summons for the winter dinner of the lodge, 15 january 1911 persuaded bernard springett61[61, a member of runymede from 1901 to 1905, to join the independent& rectified rite of the golden dawn in 1910, and he introduced percy bullock, a prominent member of the isis urania temple, to freemasonry via runymede lodge. bullock was initiated on 14 june 1904, but resigned from membership in the following year. waite regularly attended meetings of runymede lodge until 1920 when he moved from ealing in west london to ramsgate in kent, after which time his association with

oth of whom were keen to have waite as a member. the two new rosicrucians then proceeded to the holy royal arch, being exalted in metropolitan chapter no. 1507 on 1 may 1902, following this one week later with their installation as knights templar at the consecration of the king edward vii preceptory. here they rested, and waite prepared for a journey to switzerland and for reception into the one rite he craved the most: the regime ecossais et rectifie and its grade of chevalier bienfaisant de la cite sainte (c.b.c.s. as a result of his earlier correspondence with blitz, waite had come to see the rigime ecossais et rectifie as maintaining more than any other rite the essence in ritual form of that secret tradition that 'tells us not alone that the soul "cometh from afar" and that the soul

GLOBAL FREEMASONRY

uce. some time later, they found a convenient method of disguise by which to continue their clandestine existence: they infiltrated the most important guild in the medieval british isles the wall builders' lodge, and eventually, they fully seized control of these lodges.7 the wall-builders' lodge changed its name, at the beginning of the modern era, calling itself the "masonic lodge" the scottish rite is the oldest branch of masonry, and dates back to the beginning of the fourteenth century, to those templars who took refuge in scotland. and, the names given to the highest degrees in scottish rite are titles attributed centuries earlier to knights in the order of templars. these are still employed to this day. in short, the templars did not disappear, but their philosophy, beliefs dj from

bruce, welcomed them and allowed them to exercise great influence over the masonic lodges in scotland. as a result, scottish lodges gained great importance from the point of view of their craft and their ideas. today freemasons use the name mac benach with respect. scottish masons, who inherited the templars' heritage, returned it to france many years later and established there the basis of the rite known as the scottish rite."8 again, mimar sinan presents a lot of information about the relationship between the templars and freemasonry. in an article entitled "templars and freemasons" it states that "the rituals of the initiation ceremony of the order of templars are similar to those of present-day freemasonry."9 according to dk global freemasonry the warriors and the bankers: a book abo

rrest and appealed to the king of scotland, the only european kingdom at that time that had not accepted the authority of the pope. in scotland, they infiltrated the wall-builders' guild and, in time, took it over. the guilds adopted the traditions of the templars, and thus, the masonic seed was planted in scotland. still, to this day, the mainline of masonry is the "ancient and accepted scottish rite" as we investigated in detail in the new masonic order, from the beginnings of the fourteenth century it is possible to detect traces of the templars and some jews associated with them at various stages of european history. without going into detail, here are some of the headings under which we examined this topic: in provence, in france, there was an important templar refuge. during the arre

GNOSTIC CATECHISM

ym of leo taxil and began to issue a series of outrageous and inflammatory works hostile to freemasonry27[27. each successive work became more extravagant in its allegations of satanic practices within freemasonry, until the publication in 1891 of y-a-t-il des femmes dans la franc-maconnerie, in which 'leo taxil' described the rituals of the 'new and reformed palladium, an androgynous and satanic rite ultimately derived from albert pike, one of the most prominent of american masons. this nonsense was avidly swallowed by the french anti-masonic lobby, as were the utterly fantastic tales of 'dr. bataille (dr. charles hacks) in le diable au xix siecle (1892-4. further fuel was added to the anti-masonic fire with the revelations of the supposed head of the 'new and reformed palladium, miss dia

. ses adjoints sont: en premier degre, m. john-lewis thomas (senior sub-magus, qui est aussi le tresorier general de la fraternitie; en second degre m. macgregor mathers (junior sub- magus)'28[28. this is followed by a list of members of the high council of the s.r.i.a, all described as chiefs of the third luciferian order, and including john yarker, who is also correctly described as head of the rite of memphis and misraim. by this time, and with such allegations, the controversy over diana vaughan had spread to england, where waite took a leading role in the counter-attacks upon this suppositious lady freemason. a series of detailed rebuttals of her claims was published in the correspondence columns of the spiritualist journal light29[29, and waite then analysed the whole of the literatu

ker, gunnersbury, 5 february 1897. formerly in the yarker library, now in private hands. 41[41] printed in light, for 2 july 1898 42[42] the life of louis claude de saint-martin, the unknown philosopher, and the substance of his transcendental doctrine (wellby, 1901. the book was to have been issued in 1900 by redway but his business had failed in the interim and was taken over by wellby. masonic rite devised by saint-martin to replace the elect cohens'43[43. he was also sceptical of 'papus's' claims as to saint-martin's masonic connections and advised his readers 'to bear in mind that upon historical questions the criterion of evidence is not invariably so rigorous in france as it is in england'44[44. what is most significant about louis claude de saint-martin is that it represents a turn

, 21 january 1909. the verse quoted is no. 5. waite also wrote an 'ode on a distant prospect of preferment in runymede lodge (1907. it was privately printed as a broadsheet for members of the lodge 60[60] quoted as item (d) on the summons for the winter dinner of the lodge, 15 january 1911 persuaded bernard springett61[61, a member of runymede from 1901 to 1905, to join the independent& rectified rite of the golden dawn in 1910, and he introduced percy bullock, a prominent member of the isis urania temple, to freemasonry via runymede lodge. bullock was initiated on 14 june 1904, but resigned from membership in the following year. waite regularly attended meetings of runymede lodge until 1920 when he moved from ealing in west london to ramsgate in kent, after which time his association with

oth of whom were keen to have waite as a member. the two new rosicrucians then proceeded to the holy royal arch, being exalted in metropolitan chapter no. 1507 on 1 may 1902, following this one week later with their installation as knights templar at the consecration of the king edward vii preceptory. here they rested, and waite prepared for a journey to switzerland and for reception into the one rite he craved the most: the regime ecossais et rectifie and its grade of chevalier bienfaisant de la cite sainte (c.b.c.s. as a result of his earlier correspondence with blitz, waite had come to see the rigime ecossais et rectifie as maintaining more than any other rite the essence in ritual form of that secret tradition that 'tells us not alone that the soul "cometh from afar" and that the soul

GNOSTIC HANDBOOK

mill that the great year may indeed be the basis for most cosmological systems. the gnostic tradition suggests that this great cycle was known to the atlanteans and was encoded into the rituals and architecture of ancient egypt. accordingly, the role of the pharaoh and later the priesthood had a special significance in relation to the unfolding of the great year. the egyptian star gnosis and the rite of rebirth the central focus of egyptian ritualism was the great pyramid, it was connected to the sphinx and operated as a initiatory structure. the pyramid was identified with the sanctuary of the sun and embodied ra, the solar logos. the rites undertaken in the chamber of the king and queen were rites of rebirth whereby the pharaoh became identified with the solar sphere. he mediated the en

and queen were rites of rebirth whereby the pharaoh became identified with the solar sphere. he mediated the energies of the logos and hence accelerated the positive current and sublimated or transformed the negative. the sun like the planets and zodiac was a doorway between the spiritual and physical worlds and hence emanated forces from the pleroma and from the worlds of the archons. during the rite of rebirth the pharaoh left his body and traveled through the heavens. he journeyed through the realms of the planets and zodiac using passwords, gestures and codes, only after successfully passing the spheres could he then navigate through the great barrier and enter the pleroma. this ritual form was connected to the egyptian astro-gnosis and involved the pharaoh becoming the mediator for hi

page 64 this role he also prepared egypt for the change which took place at the equinox of the gods, when one astrological sign gave way to another. for 180 years before this event the pharaoh and priesthood would work creating new symbols, mythologies and astral vessels so that the incoming energy could be utilized for the benefit of egypt. as time progressed the egyptian star-gnosis, the divine rite of rebirth and the secret of planetary and zodiacal mediation was passed from the pharaoh to a separate priesthood. with time and changes in both state and religion, the teachings were held under oath by secret orders and brotherhoods. even within the hermetic order of the golden dawn we can find elements of the mediation rite within its equinox rituals, however, the emphasis has changed to e

y of light. this doctrine of theosis or deification has been a major part of the mystery tradition since the earliest days and has survived, albeit, in modified form, to the present in both the exoteric and esoteric traditions. the concept of deification is found in the earliest religious systems, the rites of kingship in both sumeria and egypt centred on the king being initiated through a secret rite of death and rebirth so that he could become a mediator between his people and god. as the mediator he was considered divine and was imputed with the symbols of divinity. in these early periods the way in which humanity contacted the higher worlds was through the priest/king, in these theocracies individuals could not be deified in their own right, but achieved the power to develop and grow t

eature: old things are passed away; behold, all things are become new. 2 cor 5:17 baptism, initiation and the anointing he went into all the country around the jordan, preaching a baptism of repentance for the forgiveness of sins. luke 3:3 baptism or immersion into water represents the first initiation on the spiritual path. it is a ritual recognition of the process of rebirth that has begun. the rite itself is not the same as the rite of christening, there is no biblical evidence for the initiation of minors. the rite of baptism is by full immersion into water and represents the descent of the old man into death (the water) and rebirth as a new creation. this can be readily seen from luke 3:3 where baptism is specifically referred to as the baptism of repentance. repentance as discussed e

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

e corrupted the name and used it to designate a warrior like archon, the original formulae is still valid and of value. this again illustrates how the origjnal gnosis has unwittingly been passed down inside and behind a text which teaches the exact opposite. y yod atziluth initial force fire h he briah divine pattern water v vau tiphareth activity air h he malkuth result earth fig 30 yod start of rite start of operation he invocation calling down forces vau evocation calling up forces he manifestation integration fig 31 gnostic theurgy page 110 yod will represent a swift and violent creative energy, following this will be a calmer and more reflective but even more powerful flow of will, the irresistible force of a mighty river (he. this will be followed by an expansion of the consciousness

ll things are become new. 2 corinthians 5:17 gnostic theurgy page 138 baptism, initiation and the anointing he went into all the country around the jordan, preaching a baptism of repentance for the forgiveness of sins. luke 3:3 baptism (or immersion into water) represents the first initiation on the spiritual path. it is a ritual recognition of the process of rebirth which has been initiated. the rite itself is not the same as the rite of christening (there is no gnostic rite for the initiation of minors. the rite of baptism is by full immersion into water, and represents the descent of the old man into death (the water) and rebirth as a new creation. this can be readily seen from luke 3:3, where baptism is specifically referred to as the baptism of repentance. repentance (as discussed ear

ent of the old man into death (the water) and rebirth as a new creation. this can be readily seen from luke 3:3, where baptism is specifically referred to as the baptism of repentance. repentance (as discussed earlier) involves a radical change of life direction, and hence can only be recognised in someone of mature age. baptism is the first of the seven sacraments used by the gnostic church. the rite is only available to those who have entered the path of transfiguration. baptism is one of three initiations offered by the gnostic ecclesia: baptism by water, anointing with the holy spirit and celestial confirmation. as can be seen from the verse below there are two distinct forms of baptism, both of which are available to those on the terrestrial path. there is the baptism of repentance (k

as can be seen from the verse below there are two distinct forms of baptism, both of which are available to those on the terrestrial path. there is the baptism of repentance (known in the bible as the baptism of water or john's baptism, and there is the baptism or anointing with the holy spirit or fire (the baptism of the holy spirit. the third initiation, that of the celestial class is a unique rite (not a baptism) and one we will not elaborate upon in this study. so paul asked "then what baptism did you receive "john's baptism" they replied. paul said "john's baptism was a baptism of repentance. he told the people to believe in the one coming after him, that is, in jesus" on hearing this, they were baptised into the name of the lord jesus. acts 19:3-5 gnostic theurgy page 139 the anoint

ce called the "dweller on the threshold. the dweller guards the crossroad between the world of the archons and the treasury of light and as the gnostic approaches this doorway attacks him without mercy, only those truly on the path survive. some gnostic systems consider this process as a cosmic trek through the planets, where at each planet the soul needs special passwords and gestures to gain a "rite of passage. for others, this battle is seen in terms of an internal quest. for st.john of the cross, this process was part of the ascent of mount carmel, where the soul would meet its maker. along the way the soul experiences torments and immense pain, as it is purified and prepared for the divine marriage with the divine. gnostic theurgy page 144 hence the dark night with its aridities and v

GOETIA LUCIFERIAN

. theurgy would be the path of invoking the genius or guardian angel of the self. this operation has been dealt with in length in the works of abramelin, aleister crowley s liber samekh and equally brilliant writings by jake stratton-kent and charles gonzales. the preliminary invocation as it was published in crowley s 1904 edition, was developed from the london papyrus 46, being a greek exorcism rite which was translated by charles wycliffe goodwin and published in 1852. it was indeed aleister crowley who asserted correctly so that the supreme ritual was the one to invoke the holy guardian angel, as this led to the path of individual perfection. this is a common ground of which the left hand path and the right hand path practitioner may agree. the paths become clearly defined when the rhp

element fire, as azazel is the fire djinn of islamic sufism. in hebrew azazel is the scape goat, associated with the root oz, meaning goat and devil, sexual force) mahazael north (associated with earth, being cain or the egyptian set as the lord of the earth in typhonian lore. mahazael comes from the root mhzal, meaning to consume and devour and is associated with amaimon, a grand daemon) 11 the rite of the coiling dragon (leviathan, the crooked serpent) the darokin walk of the coiling dragon is the averse trance-way of the adversary, thus the initiate becomes as the image and essence of shaitan through the invocation of the four powers under the infernal princes. in the coiling of this black light and cunning fire, may the sorcerer become isolated and strong against the natural order. th

hus the initiate becomes as the image and essence of shaitan through the invocation of the four powers under the infernal princes. in the coiling of this black light and cunning fire, may the sorcerer become isolated and strong against the natural order. the individual is separate, yet a fire made vessel of azazel-lucifer, known as azal ucel, the daemonic angel of adversarial awakening. begin the rite in the southern quarter, relative to azazel, the initiator of the path. the sorcerer should construct the circle of the dragon as one uses in this goetia, encircling the self in the announced conjurations of the four quarters. azazel i summon thee fire-djinn of the southern quarter, be the torch which would ignite me, immolate me in your presence, as your child on the path of shadow unto ligh

s that you may visualize a white or fiery essence which rises from your flesh; it is a beautiful brilliance of white light, the luciferian spirit from the sun. some will this light to change into a purple brilliance or blackened flame within the center, from which an eye arises. the eye would represent the eye of set/shaitan, the adversary and immortal genius of self. the azal ucel ritual and the rite of the adversary is a tool which is aimed at willed practice to achieve contact with this higher self. it is used to also clear the mind and focus the self on the work of which you will undertake. 14 the body of light is brought forth not through dreaming, but the waking plane/conscious mind. find a comfortable place to meditate, decorated in such which would represent the higher self/daimon

is a sigillic word manipulation of two words, azazel and lucifer. as this is the initiator and god form of the path of sorcery, lucifer is the illuminator of the soul, the one who allows the magician to bask in the light of self and view ones own reflection in the emerald crown, the very lucifer-stone which fell to earth and remains hidden within the earth, and partially in the heart of man. this rite is designed to provide a short yet inspired working of invoking the holy guardian angel, from which one shall seek the communion of their higher spirit, genii, daemon and true will. as one comes into contact with the angel-daemon, an illuminated sense of self comes forth; a new type of being may begin to develop. the oath of the magician of the luciferian path is that of illumination and the

GOLDEN DAWN RITUALS A

ns are used to maintain both the golden dawn and the r.r. et a.c. as well as to provide an income for the g.h. chief of the order; thus allowing him to act as a full time viceroy for the order. when writing to a fellow member, please use the r.r. et a.c. letterhead. a stamp on the letterhead is not necessary. 5 regulations index and requirements for advancement from z.a.m. to th.a.m. 1. full moon rite 2. send back ritual 3. spiritual initiation body of light 4. second order eucharist 5. ritual i 6. ritual 5 7. the bornless ritual 8. bornless middle pillar 9. invocation of thoth 10. invocation of isis 11. jupiter talisman ritual 12. ritual of spiritual alchemy 13. equinox ceremony 14. requiem ceremony 15. sol talisman ritual 1. admission index (general orders [a] 2. obligation (to be commit

GOLDEN DAWN RITUALS F

ns, three times. step 21 move to the west of the altar, facing east, and perform the final release "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations with the blessings of hwchy and hcwhy" step 22 remove the rose cross lamen now from within the precincts of the circle and perform the l.b.r.p. and b.r.h. say "i now declare this rite duly ended" ring bell/ special note the rose cross lamen, as directed by the chiefs of the third order, is revealed to distinguish the adepti. it should be handled with reverence and with care and should always be kissed upon removing it from its chamber and placing it around one's neck. it should be kissed in the center of the rose when replaced back into its keeping place, as well. most ade

GOLDEN DAWN RITUALS G

the element, the powerful prince (trace the letters in the air while vibrating the appropriate name of the prince, by the gracious permission of the infinite supreme, increase and strengthen the hidden force and occult virtue of this (name of the implement, that i may be enabled with it to perform those magical operations for which it has been fashioned for which purpose i now perform this mystic rite of consecration in the divine presence of (trace the letters in the air while vibrating the appropriate divine name. step 11 lay aside the lotus wand and take up the magical sword of the art. recite the invocation to the king while tracing in the air the appropriate invoking spirit pentagram followed by the invoking pentagram of the element involved "in the three great secret names of god bor

ening of the ceremony. step 14 perform the reverse circumambulation, closing the vortex by utilizing the closing of the veil. step 15 standing west of the altar facing east, say: 12 "i now release any spirits that may have been imprisoned by this ceremony, return back to thine own abodes and habitations with the blessings of hwchy, hcwhy. step 16 perform the l.b.r.p "i now declare this temple and rite duly ended" note: if you are consecrating only one tool and not all of them at one time, you may close with the supreme banishing ritual of the pentagram of the specific element that you are working in. for example, if you have consecrated the fire wand only, you may close with the supreme banishing ritual of fire. although the above ceremony may seem like an extreme amount of work, the prope

GOLDEN DAWN RITUALS VENUSZAM16

y path to the light divine" step 33 wrap the talisman in silk or linen, put it away "in the name of yhshvh the redeemer, i do now suffer all spirits bound by this ceremony no longer needed in the service of this telesmata, to depart in 12 peace unto their places. may the blessings of yhshvh, be with you now and forever more, and let there be peace between me and you. i now declare this temple and rite duly closed" step 34 knock/ belletz1 the enterer of the threshold r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the general exordium the speech in the silence: the words against the son of night: the voice of thoth before the universe in the presence of the eternal gods: the formulas of knowledge; the wisdom of breath; the radix of vibration; the shaking of the invisible: the rollin

GOLDEN DAWN RITUALS ZAM13

d risen" first adept "isis (forming sign) second adept "apophis (forming sign) third adept "osiris (forming sign) chief adept "iao! let the divine light descend" first adept "such are the words (all close the vortex) chief adept "we thank thee oh lord of the universe. thou art one! we thank thee, ye spirits of the watchtowers who celebrated with us the mysteries of life (final releas cgood friday rite of dedication r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 chief adept (knocks "avete, fratres et sorores" second adept "rosea rubea" third adept "et aurea crucis" chief adept "very honored fraters and sorors, assist me to open the tomb of the adepti. associate adeptus minor, see that the portal is closed and guarded" third adept (third adept does so and salutes "merciful exempt ad

GOLDEN DAWN RITUALS ZAM16

t divine" 12 step 33 wrap the talisman in silk or linen, put it away, and announce "in the name of hwchy the redeemer, i do now suffer all spirits bound by this ceremony no longer needed in the service of this telesmata, to depart in peace unto their places. may the blessings of hwchy, hcwhy be with you now and forever more, and let there be peace between me and you. i now declare this temple and rite duly closed" step 34 knock/ bellorfama fraternitatis of the meritorious order of the rosy cross r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 seeing the only wise and merciful god in these latter days hath poured out so richly his mercy and goodness to mankind, whereby we do attain more and more to the perfect knowledge of his son jesus christ and of nature, that justly we may boast

GOLDEN DAWN RITUALS ZAM21

otect and defend this temple and order. be there peace between you and us, and be ye ready to come when ye are called in the name of elohim gibor. in the name of elohim, yhvh, yhvh tzabaoth, elohim tzabaoth, shaddai el chai in the name of yehashua and by the utterance of the word, come and protect and defend us and this order without any delay upon its utterance, for i now declare this temple and rite duly closed. bell/ iconsecration ceremony for a sun (a) talisman r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 it is without question that the most important planetary talisman the adept of our order can make and fully consecrate is a solar talisman. it is in this talisman that rtk shines through the visible sun to attract to the adept the solar rays of spiritual illumination. thus

GOLDEN DAWN RITUALS ZAM24

hat of the neophyte grade) kerux (goes to northeast of the altar "hekas hekas este be beloi" hierophant (goes to the east "i now invoke the divine scribe of this order to record and place this event into thy tablets. i now release any spirits that may have been imprisoned by this ceremony. go back to thine own abodes and habitation with the blessings of yehashua yehovashah, for i now declare this rite in the hall of the neophyte duly closed" hierophant "khabs" hiereus "am" hegemon "pekht" hiereus "konx" hegemon "om" hierophant "pax" hegemon "light" hierophant "in" hiereus "extension" bell/ 13.f full moon healing vigil of the r.r. et a.c. r.r. et a.c. zelator adeptus minor 2 the full moon healing vigil is one of the sacred responsibilities of all fraters and sorors of our rosicrucian frater

GOLDEN CHAIN AND THE LONELY ROAD

bidden for any outsider to ask directly for initiation. the omen-chosen candidate is firstly 'watched' for a period of time, no less than nine lunar months. during this time, called 'the gestation, the candidate is observed for clear indications of the requisite skills and characteristics which the path will demand. if deemed suitable, the candidate is then asked to undergo a ceremony called 'the rite of dedication. this formally acknowledges their aspiration and magically 'places the step' onto the path. after the dedication rite a period of formal instruction begins, lasting one year and one day. during this time the novitiate and initiator embark on a pilgrimage which leads both full-circle around the horizon of the sabbatic mysteries. for the candidate, the deed of walking the circle b

he horizon of the sabbatic mysteries. for the candidate, the deed of walking the circle becomes a journey around the perimeter of the soul, a microcosmic quest to ensorcel the all-possible of his or her own self-existence. having successfully passed through the period of tuition and the various ordeals and austerities which it demands, the novitiate is 'summoned- formally entreated to undergo the rite of initiation. the initiation rite is 'the seal of the mysteries' and serves as the focusing context for all that has passed between the aspirant and the initiating power (the initiator in all its forms: the physical teacher, the spiritual guide, the familiars and guardian-spirits of the path, the diverse lessons of praxis, the dreams, visions, and solitary realisations, et alia. all that con

ual guide, the familiars and guardian-spirits of the path, the diverse lessons of praxis, the dreams, visions, and solitary realisations, et alia. all that constitutes the 'initiator' confronts the seeker and guides him into the true circle of the arte magical. in the singular magical act called 'the passing-on of power' all is drawn within the one; the initiate, initiator, and the mystery of the rite itself are aligned to open the way for the 'new-born child of witchblood. the act of the 'passing-on' confers the 'power' of all the tradition, its knowledge, customs, and craft. once this 'power' has been received, it is the task of the newborn initiate to realise the arcana for himself- to realise his own autonomy and to go forth anew according to the signs and omens of the way. in summary

l, although it must be stated that some traditional lineages, such as the black boar and the serpent-cross, do utilise graded structures. in the case of the black boar lineage, for example, a three degree system is operated, broadly based upon the apprentice, journeyman, and master grades of freemasonry and medieval craftsmans' guilds. in this system the first degree corresponds to the dedication rite; the second degree marks a mid-way stage- suitable if someone does not possess the requisite ability to receive the full empowerment; and the third degree corresponds to the final rite of initiation. although it may be affirmed that in the cultus sabbati there are no additional grades of attainment that apply to all individuals, it must paradoxically be stated that a strict hierarchical divis

ciated for its own autonomous integrity, an individual can possess authority in a number of different streams without compromise. a broad experiential basis is commendable, but it is the unique transmission (see below) which validates the path of such a wayfaring journeyman. of all the diverse aspects involved in the process of formal ritual initiation it is the focal role of the final apotheotic rite and the ability of its central deed, the passing-on, to act as the 'seal of power' for all initiatory relations which is of paramount importance. for those of the path, the reception of the 'power' activates the spiritual bloodline: the legacy of the fire-brand from the elder gods, from old tubalo the light-bringer, through the race of the watchers and the companie of faerie, down through the

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

radition. they did so with fanatical zeal. it is recorded, for example, that ahuitzotl, the eighth and most powerful emperor of the aztec royal dynasty, celebrated the dedication of the temple of huitzilopochtli in tenochitlan by marshalling four lines of prisoners past teams of priests who worked four days to dispatch them. on this occasion as many as 80,000 were slain during a single ceremonial rite. 4 the aztecs liked to dress up in the flayed skins of sacrificial victims. bernardino de sahagun, a spanish missionary, attended one such ceremony soon after the conquest: the celebrants flayed and dismembered the captives; they then lubricated their own naked bodies with grease and slipped into the skin. trailing blood and grease, the gruesomely clad men ran through the city, thus terrifyin

the flayed skins of sacrificial victims. bernardino de sahagun, a spanish missionary, attended one such ceremony soon after the conquest: the celebrants flayed and dismembered the captives; they then lubricated their own naked bodies with grease and slipped into the skin. trailing blood and grease, the gruesomely clad men ran through the city, thus terrifying those they followed. the second-day s rite also included a cannibal feast for each warrior s family.5 another mass sacrifice was witnessed by the spanish chronicler diego de duran. in this instance the victims were so numerous that when the streams of blood running down the temple steps reached bottom and cooled they formed fat clots, enough to terrify anyone .6 all in all, it has been estimated that the number of sacrificial victims

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

how mahatma ghandi and the theosophical master k.h. may fall in the same category. the reader may wish to compare possible masters of the positive and negative type by trying their hands at timothy leary s computer game mind mirror. try hitler and christ for starters. in all cases, i advise one to check sources. some of the interconnections are startling; ghandi and the theosophical society, the rite of memphis and mizraim, the radical carbonari, the socialist labor party all interconnect without the least linkage to conspiracy theo- ries, and explain a lot of subsequent history. some 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 ni

at: http//www.mindspring.com/ hellfire/bishop/ 94 also available for more information: http//www.lulu.com/magickroots/ secret rituals of the men in black witheld from publication for over a decade, this companion volume to secret cipher of the ufonauts is finally available. while secret cipher is more of an introductory volume, secret rituals explores the themes in-depth: the new aeon qabala, the rite of memphis, the men in black, borderland sciences, the illuminati, and more! the roots of magick: 1700 thru 2000 revised edition originally released in 2004, roots gathers together allen greenfield s best writings, and places them before the reader in one complete volume. the revised edition includes illustrations and updated material. c o m i n g s o o n: for decades, rumors have circulated

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

initiation into magick implies accepting a totally new outlook on life and even more important, a new view of yourself. many of the aethyrs contain init iat ions, or require initiation before you can safely enter. you do not need to join a club or society in order to achieve such initiations, although they could be helpful to you. the t rue ini t iat ion is not in the outward ceremony or magical rite. it takes place within you, in your mind and emotions. this is sometimes called self ini tiat ion and i t is truly the only kind worthy of attainment. your grade in an outer magical organization should reflect the extent of your inward perception, but unfortunately this is not always the case. because magick is a highly personal experience, outer organizations are not necessary to achieve val

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

z lant, da man di besten meister vaut (found; ze choln (cologne) und ze paris, da sint di pfaffen harte wis (exceeding wise, di besten vor alien richen (realms. dar fuor ich wasrlichen (travelled i truly) niwan durch diu masre (merely to ascertain) vaz ein unholde wtere (what a witch was? daz gehort ich nie gelesen (never heard it read, waz ein unholde miige wesen (might be. daz ein wip ein chalp rite (should ride a calf, daz wfere'n wunderliche site (fashion, ode rit uf einer dehsen (wand, ode uf einem hcispesem (besom, broom) ndcli salze ze halle fiiere (fare to h. for salt; ob des al diu welt swiiere (if all the world swore it, doch wolde ich sin nimmer gejehen (say yea to it, ich en-hete (unless i had) ez mit minen ougen gesehen wand (for) so wilrde u7is nimmer tiure (dear, scarce) daz

ode uf einem hcispesem (besom, broom) ndcli salze ze halle fiiere (fare to h. for salt; ob des al diu welt swiiere (if all the world swore it, doch wolde ich sin nimmer gejehen (say yea to it, ich en-hete (unless i had) ez mit minen ougen gesehen wand (for) so wilrde u7is nimmer tiure (dear, scarce) daz salz von dem ungehiure. ob ein wip einen ovenstap iiber schrite (bestride) und den gegen halle rite liber berge und iiber tal, daz si ta3te deheinen val (make no fall, daz geloube ich niht, swer daz seit (whoever says it, und ist ein verlorniu arbeit (lost labour; und daz ein wip ein sib tribe (drive a sieve) sunder vleisch und sunder ribe, da niht inne wfere (wherein was nought, daz sint allez gelogniu mare (all a lying tale. daz ein wip ein man iiber schrite nnd im sin herze uz suite (cut

roads forked? we are told of people praying, sacrificing and lighting candles ad hivia, sup. c, p. 193; and just before that, p. 193% we hear of them sitting at the cross-way^ without the corn being mentioned' in bivio sedisti supra taurinam cutem, ut ibi futura tibi intelligeres' to me the hdl's hide, like the hearnhm (p. 1010, conf. reinh. p. ivi, indicates heathen sacrifice. and here a gaelic rite described by armstrong seems to furnish a valuable clue: a man is wrapt in the warm skin of an animal just killed, he is then laid down beside a waterfall in the forest, and left alone; by the roar of the waves, it is thought, the future is revealed to him, and this kind of divination is called tagliairn. the' forse' too was a sacred spot, as well as the forking of roads: 1 a persian supersti

in whom they trusted, and he pointed them to their new habitation; see esp. the isl. sog. 1, 76-7. 234. but not only did beasts point out a place for building on, it was often thought necessary to immure live animals, even men, in the foundation on which the structui'e was to be raised, as if they were a sacrifice offered to earth, who bears the load upon, 1142 superstition. hev: by this iuliuman rite they hoped to secure immovable stability or other advantages. danish traditions tell of a iamb being built in under the altar, that the church might stand unshaken; and of a live horse being buried in every churchyard, before any corpse was laid in it (p. 841. both lamb and horse occasionally shew themselves in church or churchyard, and the apparition betokens a death (tliiele 1, 136-7. even

was as much sacerdotal as the business of fortune-telling (see suppl. the distinction between sacrifice and healing would perhaps be stated most correctly by saying, the one was aimed at sickness threatened, the other at sickness broken out. preventive sacrificial rites have no doubt been preserved longest in pastoral life: herdsmen made their cattle run through the flames, once a year^ oneeoman rite i quote from cato de re rust. 83: votum pro bxibus, ut valeant, sic facito. marti silvano in silva interdius, in cajnta singula bourn votum lacito, farris adorei libras iii. et lardi p. iv s. et jjulpae iv s, vini sestarios tres. id in ununi vas liceto conjicere, et vinum item in unum vas liceto coujicere. earn rem divinam vel servus vel liber licebit faciat. ubi res divina facta erit, statin

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

os /cat/.era togovtov x.p^vov t s aprt rdv tryyuv e^a.pira.croeifflv v8a&lt;nv 3 and also heilawm? frauenlob ms. 2, 213b on the garden that bears heilwin: altd. bl. 2, 294. 4 jul. schmidt s eeichenf. p. 121. at cassel i have heard bathing in the drusel water commended as wholesome, but you must draw with the current, not against. probably the right time for it is walburgis or midsummer. 6 the rite, like others cited by hartlieb (who wrote in 1455, may be of classic origin. in yao-rpofj-avrela, i.e. divining by a bellied jar (ydarprf) filled with water, there also occurs the torch and the innocent boy (hartl. s ain rain kind. potter s antiq, 1, 764. fabricii bibliogr. antiq, ed. 3, p. 600. watee. heilawac. 587 custom mentioned at p. 58: on easter monday youths and maidens walk to the ho

atee. heilawac. 589 visited at whitsuntide, and the water drunk in jugs of a peculiar shape. still more important is petrarch s description of the annual bathing of the women of cologne in the rhine: it de serves to be quoted in full/ because it plainly proves that the cult prevailed not merely at here and there a spring, but in germany s greatest river. from the italian s unacquaintance with the rite, one might infer that it was foreign to the country whence all church ceremonies proceeded, and therefore altogether unchristian and heathenish. but petrarch may not have had a minute knowledge of all the customs of his country; after his time at all events we find even there a lustration on st. john s day [described as an ancient custom then dying out. benedict de falco s descrizione de luog

giace la chiesa consegrata a s. giovan battista, chiamata s. giovan a mare. era una antica usanza, hoggi non al tutto lasciata, che la vigilia di 8. giovane, verso la sera e 1 securo del di, tutti huomini e donne andare al mare, e nudi lavarsi; persuasi purgarsi de loro peccati, alia focchia degli antichi, che peccando andavano al tevere lavarsi. and long before petrarch, in augustine s time, the rite was practised in libya, and is de- 1 franc. petrarchae de rebus familiar, epistolae, lib. i. ep. 4: aquis digressum, sed prius, unde ortum oppidi nomen putant, aquis bajano more tepentibus ablutum, excepit agrippina colonia, quae ad sinistrum kheni latus sita est, locus et situ et flumine clarus et populo. mirum in terra barbarica quanta civilitas, quae urbis species, quae virorum gravitas, q

im, though once it had been heathen. it might easily come into extensive favour, and that not as a christian feast alone: to our heathen forefathers st. john s day would mean the festive middle of the year, when the sun turns, and there might be many customs connected with it. i confess, if petrarch had witnessed the bathing in the river at some small town, i would the sooner take it for a native rite of the ancient germani; at cologne, the holy city so renowned for its relics, i rather suspect it to be a custom first introduced by christian tradition (see suppl. 1 there are lakes and springs whose waters periodically rise and fall: from either phenomenon mischief is prognosticated, a death, war, approaching dearth. when the reigning prince is about to die, the river is supposed to stop in

mes over the flames. here the reference to the worship of a deity is too plain to be mistaken: we see by the leaping over the flame, that the main point was, to select a human being to propitiate the god and make him merci ful, that afterwards an animal sacrifice was substituted for him, and finally, nothing remained of the bodily immolation but a leap through the fire for man and beast. the holy rite of friction is not mentioned here, but as it was necessary for the needfire that purged pestilence, it must originally have been much more in requisition at the great yearly festival. the earliest mention of the beiltine is found in cormac, arch bishop of cashel (d. 908. two fires were lighted side by side, and to pass unhurt between them was wholesome for men and cattle. hence the phrase, to

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

en, in the prayers or addresses, any of the private "work" signs, or symbols of the order. such a fete may be held at sundown, if desired. this fete may be held either outdoors or indoors at the discretion of the lodge officers. special ceremonies funeral service for details pertaining to this service, see "funeral service" in the rosicrucian dictionary. naming ritual (the rosicrucian appellation rite) for details with respect to this ritual, see "naming" in the rosicrucian dictionary. marriage ceremony for details with respect to this ceremony, see "marriage ceremony" in the rosicrucian dictionary [26] some of the official seals of the a.m.o.r.c. 1. general symbol of the order in the world 2. the great seal of the supreme council 3. the seal and sign of the supreme treasurer 4. the seal o

m [37] ber of the order. a visiting colombe should be seated at the left side of the vestal stand. the colombe of each lodge represents "light, life, and love" also the conscience of each frater and soror of the lodge. in all convocations, ceremonies, lectures, council hearings, or discussions, she should have ritualistic precedence over all others, excepting the master, in any act of ceremony or rite "when colombe speaks, all shall be silent" says an old law of the temple; for from the mouth of a child comes wisdom, and from the bosom of conscience comes truth. colombes must be less than 14 years of age, when appointed to office, and not younger than 10 years of age. each must serve until 16 years of age, during which time she must retain her virtue (remaining unmarried. each is retired w

aton because of the significance of the term amen. as used in modern religious practices, the term amen means verily. the origin of the word is found in the sanskrit aum and also in om. amra.if you petition for special help and your petition is answered, you are obliged, by the law of amra, to make compensation by passing along to others some portion of the blessing you have received. appellation rite.(see naming) aquarian age.the position of the sun on the vernal equinox moves through the path of the zodiac westward at the rate of a sign in about 2200 years. this period is referred to astrologically as an age. due to this precession, the spring equinox does not begin in aries as it once did, but in pisces. when it crosses into the sign aquarius, the aquarian age will have begun. arcane.th

mind. that soul may express itself differently in one body than it would in another body. this difference makes up the personality. it does not give the individuality, which is a material, transient thing. personality pertains to the inner man, the soul, the psychic or divine being within the physical body. the individuality refers to the transient and mortal, objective side of man. initiation.a rite, ceremony, or method by which one is introduced to a particular knowledge. the ancient mystery initiations were intended to dramatically reveal an abstruse gnosis or wisdom to the candidate. such initiations were generally in four parts. each was an impressive rite. rosicrucian initiations are of this nature. inner self.the spiritual consciousness within the physical human body. it has its ow

of other men. mysticism is not mystery. mystery is commonly related to magic, deception, and delusion. the mysteries of egypt and the orphic and eleusinian schools of greece alluded to a hidden gnosis or wisdom, not to be profaned by divulging it to the masses. to the ancients it was a sacred knowledge to command the spiritual response of the individual.[187] n naming (the rosicrucian appellation rite).the rosicrucians have a ceremony for the naming of children, to be performed in then- temples. the age of the child must not exceed eighteen months. one or both of the parents must be members of the order. certain promises are exacted from the parents, such as pledging that the child will be properly educated during his youth in nonsectarian schools; that he will be taught to know and love a

HAMIL THE ROSICRUCIAN SEER

in mauritius. godfrey higgins'anacalypsis(1836) was claimed as a further proof of the continuing tradition. higgins stated that he had been invited to join a templar and rosicrucian order in london. higgins was a freemason and i have no doubt that what he was referring to were themasonicknights templar and rose croix degrees.thelatter is now the 18th degree of the antient and accepted [scottish] rite of freemasonry, which in higgins' time did not exist as a coherent rite in england.therose croix degree was generally worked within knights templar encampments and was variously referred to as the rose croix, rose cross, rouge croix, rosae crucis or rosie cross degree. intensely christian in content the rose croix had nothing about it, even in higgins' time or earlier, to link it with the ide

uld not pay the price.itwas dispersed by auction, much of the choice material going to american collections.3alphonse-louis constant (i.e. eliphaslevi)died on31may18 75 .4 count alessandro cagliostro, the assumed name of giuseppe balsamo(1743-1)5)an italian adventurer who claimed to have been initiated into freemasonry and various occult orders by the comte de st-germain. he practised an egyptian rite, a mixtureofpseudo-hockley'slettersto the [wins 73material bodies by spirits&opens with the following syllogism 'where there is life, there also is spirit. in all things created there is life therefore in all things there exists spirit.'itwas given to me in 3 partsbuti am condensing it into one! i cannot but laugh to myself at the fever heat you work up inspiritualism-icould have gone on for2

HANDBOOK OF EGYPTIAN MYTHOLOGY

rds and animals and seeing ra in his sun boat. the setna story seems to be a warning against trying to use such knowledge to gain earthly power rather than spiritual enlightenment. in the second story in the cycle, setna is allowed to pay a brief visit to the underworld to see osiris judging the dead. such a spirit voyage also forms part of the book of thoth, where it acts as a kind of initiation rite.106 in the demotic story, the scenario of the traditional underworld books is fictionalized into a personal journey. some of the horrors setna sees, such as souls tormented by tasks they can never complete, seem to be based on greek visions of the afterlife. in the third story, setna s son sa-osiris( son of osiris) turns out to be a reincarnation of a great magician of the past, a concept tha

n god, who explains that nut s behavior is a necessary part of the cycle of death and rebirth. geb himself was said to swallow up the dead, and he was in charge of the dangerous snakes who lived under the earth. like other chthonic deities, geb could be a terrifying god, responsible for destructive earthquakes. the ceremony of hacking the ground was said to honor geb but may in origin have been a rite to subdue the dangerous earth god. a myth found only in an inscription of the fourth century bce tells how geb violently rebelled against his parents. he seized the throne from shu and forced tefnut to be his queen. geb assumed most of the divine regalia of ra but was bitten by the fiery serpent who guarded the sun god and all legitimate rulers. deities, themes, and concepts 135 it was more c

HEAVEN HELL

n of their contents. for the sake of convenience, in describing the various divisions of the tuat let us assume that we are occupying the position of a disembodied spirit who is about to undertake the journey through the tuat, and that we are standing at the entrance to the first division awaiting the arrival of the boat of the sun-god, on which we hope to have permission to travel. every funeral rite has been duly and adequately performed, the relatives and friends of the deceased have made the legally appointed offerings, and said all the prayers proper for the occasion, amulets inscribed with magical names and formulae have been attached to the body, copies of sacred writings have been laid on it or near it in the tomb, the priests have said the final words which p. 104 will secure for

HEKAS

heir application, infinite in their means of application via their modification in accordance with the diversity of context, and which are the very letters and numbers which constitute the witches' alphabet and thus the grammar of the arte entire. in the various recensions offered to us as accounts of traditional craft practices there is often great emphasis placed upon the antiquity of the spell/rite/technique, etc. but little reference to the actual knowledge encoded in the practice. it is the preservation of the forms irrespective of their function which seems to be foremost in the presentation of material as being old and genuine craft. this is of value from a historical and an antiquarian point of view, but to an initiate of the sabbatic tradition, it is a perspective misaligned to it

he name used for the witches' circle of initiates, this stems from the word kafan, meaning 'a winding sheet. a cerecloth or funeral vestment was the garment used by the aforementioned sect in their rituals; this was indicative of the symbolic interconnection of life and death. sgian-dhu- the scottish knife- speculatively analogous to the skan-do-la, the mandaean ritual knife. sabbat- the witches' rite- stemming from az-sabbat, meaning' the forceful occasion' and from the sa-ba-tu- the sumerian lunar rite of the goddess inanna; this term by means of linguistic confluence equates with the semitic sabbath. note also that the ahl-i-haq, the people of truth- a middle-eastern tribal group, preserve a rite called the sabz which means 'the making green of things; they also sacrifice a cockerel at

rm by means of linguistic confluence equates with the semitic sabbath. note also that the ahl-i-haq, the people of truth- a middle-eastern tribal group, preserve a rite called the sabz which means 'the making green of things; they also sacrifice a cockerel at dawn to mark the liminal edge of night: a custom which has become a glyph of a certain arcanum in sabbatic lore. esbat- the witches' lesser rite of meeting where each initiate gives account of their recent work to the master and mistress of the circle; there is a persian word identical esbat, meaning 'to prove' or 'to give account. baphomet- the 'idol' said to have been worshipped by the templars. it's form was that of a goat's head with a torch between the horns and thus is identical to the sabbatic goat: an icon used in sabbatic cul

eld, which will reveal these secrets at such a time when star, heart and hearth are aligned a-right. there is a thread of ancient gnosis which lies in the hands of the sabbatic initiate whether he know it or not- it remains there to empower his work. we should however not neglect to mention egypt, for it is khem -the black land- that we derive the word which is oft' the first word in the magical rite and which i have given as the title for this article 'hekas. here the word existed in the form heka or hekau meaning 'the power of magick; it is believed to derive from the sound of the frog and thus supplies us with a totemic association with the batrachia employed by the witch and the horse-whisperer 'hekas' also gave us hekate- the greek name of the goddess who keeps the gateway of the tri

HINE P OVEN READY CHAOS

nder of the faith. he is patron of the season of bureaucracy. 5.malaclypse the elder is alleged to have been an ancient wiseman who carried as sign bearing the legend dumb through the alleys of rome, baghdad, mecca, jerusalem, and some other places. he is patron of the season of aftermath. 28 phil hine spiral pentagrams this bit explains the spiral pentagrams referred to in the discordian opening rite. the traditional pentagram is a very solid, geometrical figure- i find its association with banishing to be very appropriate. so what, i thought one day would happen if i started using a fivepointed star made up of curves? you can see the result of a few minutes with a compass (it took ages on the computer) below. unlike the traditional pentagram, which has a pentagon shape in its centre, thi

tering (or banishing) rituals, wherein the aim is to place yourself at the center of your psychocosm, the axis mundi or null-point from which all acts of magic proceed. centering rituals also act to warm you up for the main event, as it were, the entry into a space where, for the moment, nothing is true, and everything is permitted. following the main object of a working, performing the centering rite again prepares you for moving back to the sphere of common consensus reality. rites such as the standard banishing ritual of the pentagram, or the iot s gnostic banishing combine gesture, speech, breathing and visualisation with different content, but following the same process- identification of the 4 cardinal directions plus the fifth point which represents union with spirit, chaos, or kia

gnostic banishing combine gesture, speech, breathing and visualisation with different content, but following the same process- identification of the 4 cardinal directions plus the fifth point which represents union with spirit, chaos, or kia. such ritual acts produce changes in the atmosphere of the area they are worked in and with practice, these feelings automatically come on-line whenever the rite is used, so that the shift between everyday reality and its concerns (who s doing the washing-up after the ritual etc) and magical reality (the purpose of the ritual for example) is clearly perceived. 30 phil hine spiral pentagram 31 oven-ready chaos sigil magick sigilisation is one of the simplest and most effective forms of results magick used by contemporary magicians. once you have graspe

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

for t. h. d'alton, or dalton, alias seymour, a convicted felon.i i too commenced with spiritualism and worked it out, tho' from my earliest years i had been reading cornelius agrippa, philalethes and others without being able to get any light. as to skeptisism not suiting me, i am an occultist first of all& then anything else. i did not know, or had not realised that i was to be chief in the new rite of perfection in the sat b'hai. 2 i have been too harassed with the h.b. ofl. to attend to anything else. i will attend to it as soon as possible. my own experience of astrology and the taro, is, that neither is of much use, unless you have developed the inner light so as to see spiritual correspondence of each symbol as it turns up. if you have not read p. christian's histoire de fa magie yo

cribed himself as 'm mber of the n n h d.egree of the august order of light. grand hierophant presldm in the west grand master of the order of the sacred crown, pnnce of kether in the circle of adepts, myajolah or grand master of the andamanese, arch censor indra, an.d sponsor ketu] i indostan of the royal oriental order of sikh .and t?e sat b hal, gra d representative of the primitive and ongmal rite of phremasonry m bengal, madras and burmah. representative of the antient. and primitive rite of phremasonry in all parts of the wo ld w ere bodies.of that rite do not exist, and grand master of light m. the .indlan empire. honorary ixo of the dominion college of rosicrucians of canada and supreme magus of the rosicrucians of india (the document is in the library of the united grand lodge of

HP LOVECRAFT A DARK LORE

tly spaced gleams which could be nothingness than an answering signal. controlling my muscles, and realising afresh- how plainly visible i was, i resumed my brisker and feignedly shambling pace; though keeping my eyes on that hellish and ominous reef as long as the opening of south street gave me a seaward view. what the whole proceeding meant, i could not imagine; unless it involved some strange rite connected with devil reef, or unless some party had landed from a ship on that sinister rock. i now bent to the left around the ruinous green; still gazing toward the ocean as it blazed in the spectral summer moonlight, and watching the cryptical flashing of those nameless, unexplainable beacons. it was then that the most horrible impression of all was borne in upon me- the impression which d

HP LOVECRAFT THE CATS OF ULTHAR

likely persons to suspect; for their hatred of cats was notorious and increasingly bold. still, no one durst complain to the sinister couple; even when little atal, the innkeeper s son, vowed that he had at twilight seen all the cats of ulthar in that accursed yard under the trees, pacing very slowly and solemnly in a circle around the cottage, two abreast, as if in performance of some unheard-of rite of beasts. the villagers did not know how much to believe from so small a boy; and though they feared that the evil pair had charmed the cats to their death, they preferred not to chide the old cotter till they met him outside his dark and repellent yard. so ulthar went to sleep in vain anger; and when the people awakened at dawn behold! every cat was back at his accustomed hearth! large and

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

o close to life were they that one might swear the graceful bearded gods themselves sate on the ivory thrones. and up unending steps of zircon was the tower-chamber, wherefrom the high-priests looked out over the city and the plains and the lake by day; and at the cryptic moon and significant stars and planets, and their reflections in the lake, at night. here was done the very secret and ancient rite in detestation of bokrug, the water-lizard, and here rested the altar of chrysolite which bore the doom-scrawl of taran-ish. wonderful likewise were the gardens made by zokkar the olden king. in the center of sarnath they lay, covering a great space and encircled by a high wall. and they were surmounted by a mighty dome of glass, through which shone the sun and moon and planets when it was cl

green eikon had vanished, and how taran-ish had died from fear and left a warning. and they said that from their high tower they sometimes saw lights beneath the waters of the lake. but as many years passed without calamity even the priests laughed and cursed and joined in the orgies of the feasters. indeed, had they not themselves, in their high tower, often performed the very ancient and secret rite in detestation of bokrug, the water-lizard? and a thousand years of riches and delight passed over sarnath, wonder of the world. gorgeous beyond thought was the feast of the thousandth year of the destroying of lb. for a decade had it been talked of in the land of mnar, and as it drew nigh there came to sarnath on horses and camels and elephants men from thraa, llarnek, and kadetheron, and al

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

tly spaced gleams which could be nothingness than an answering signal. controlling my muscles, and realising afresh- how plainly visible i was, i resumed my brisker and feignedly shambling pace; though keeping my eyes on that hellish and ominous reef as long as the opening of south street gave me a seaward view. what the whole proceeding meant, i could not imagine; unless it involved some strange rite connected with devil reef, or unless some party had landed from a ship on that sinister rock. i now bent to the left around the ruinous green; still gazing toward the ocean as it blazed in the spectral summer moonlight, and watching the cryptical flashing of those nameless, unexplainable beacons. it was then that the most horrible impression of all was borne in upon me- the impression which d

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

of course till we return to our narrow, rigid, objective world of limited causation and tridimensional logic. as the hindoo continued his tale, he had difficul-ty in avoiding what seemed- even more than the notion of a man transferred through the years to boyhood- an air of trivial, puerile extravagance. mr. aspinwall, in disgust, gave an apoplectic snort and virtually stopped listening. for the rite of the silver key, as practiced by randolph carter in that black, haunted cave within a cave, did not prove unavailing. from the first gesture and syllable an aura of strange, awesome mutation was apparent- a sense of incalculable disturbance and confusion in time and space, yet one which held no hint of what we recognize as motion and duration. imperceptibly, such things as age and location

ulptured hand on the farther wall. now there was neither cave nor absence of cave; neither wall nor absence of wall. there was only a flux of impressions not so much visual as cerebral, amidst which the entity that was randolph carter experienced perceptions or registrations of all that his mind revolved on, yet without any clear consciousness of the way in which he received them. by the time the rite was over, carter knew that he was in no region whose place could he told by earth's geographers, and in no age whose date history could fix; for the nature of what was happening was not wholly unfamiliar to him. there were hints of it in the cryptical pnakotic fragments, and a whole chapter in the forbidden necronomicon of the mad arab, abdul alhazred, had taken on significance when he had de

INDUCTION CHARM AND THE INITIATION

the powers and the witch who wishes to access the workings described in this book on a deeper level. this is the pact you must take with the old powers, from the master-spirits, all the way to the powers of the land, and even the spiritual guardians of plants and beasts. it is not hard to perform, but it is lasting and binding, and if any hint of insincerity is in your heart when you perform this rite, it will not work. there is no getting out of this oath and pact, and it should never be taken lightly. you should do it around one of the old holy or hidden festival days of the old waysespecially around hallows eve or the twelve nights of yule. but the tide of lammas is a good time as well, underscoring the sacrifice of one way of life and the birth of a new. it should be done at night, or

t, or at dusk, and the workings of it are simple- days before, you should have been doing various devotions, trance works, internal communions, even walking the left-way road if you can, to communicate your intentions. you should have mastered the understandings given in this whole work; nothing written anywhere in this book should hold any sort of vagueness for you. you should have performed the rite of arriving, given later, if you can. there should really be no if you can- effort is always rewarded. open yourself, go simply; be aware, be clear. the fire of love that burns in your heart for the old ways and the land and the old powers is what draws you to this pact. you begin by making a compass round, as well and as perfectly as you can- for the initiation, it should, if possible, have

heir will. you agree beforehand that you will willingly join your power to their will, whatever it may be. your further ask them to speak to me in vision, do not abandon me to the grave, nor hand me over to hard fate utterly, nor those whom my love protects. this is important, for dreams of them, and dreams from them, will usually start in the nights following a successful and accepted initiation rite. but you go furtherconsidering wisdom and truth are the only salvation worth seeking, you ask your new patrons to never abandon you to the grave- meaning that you will rely on them to see to it that you have found the wisdom you need before you go below the earth, to death. if they should require your death for some reason, you trust that they will not abandon you to hard fate utterly- meanin

INFERNAL UNION

m by his true spiritual parents who he came into communion with. he became the eternal father of and the first in the circle of witchblood. throughout history he has guided those who truly seek the flame of luciferian becoming. because he is the perfect union of both the sun and moon, he is therefore baphomet. it is the sexual-magickal union of demonic opposites that is ritually re-enacted in the rite of infernal union that we may become more fully developed as baphomet and according to our own individual wills. the union of samael and lilith is made possible according to the zohar by the presence of tanin ver or the blind serpent, leviathan, who represents by its nature the violence and chaos of the vast oceans of the unconscious, the depths of the mind touched upon in sexual union. levia

es for the purpose of this exploration. i am in the process of creating the mask of lilith from michael w. fords luciferian sorcery for meditation for this purpose. meditation beyond and apart from intellectualization, as to what an individuals sexual nature is, is a necessary part of this process. 4 the ritual of infernal union found in yatuk dinoih (michael w. ford, 2002) is the actual solitary rite used in the toph to magickally join the opposite sexual polarities within the self. i performed this rite on dec.31, 2003. sometime before the ritual itself, i did a tarot reading relating to my ongoing communion with my hga. the results pointed very specifically to this ritual which i was about to perform ,as my next step in finding my true will. i had painted the sigil of infernal union to

to poison someone if i needed to. i immediately realized the criminal nature of this, and the need for control from now on. but it was the apparently external nature of the thought that bothered me (though it probably wasn t. the end result of these things was that i now have a better sense of evil in the lhp perspective and my potential for a more active involvement in life. the results of this rite of sexual alchemy are in perfect accordance to the purpose of the rite and the essence of the forces involved. to those who truly seek, lilith and samael will join in true union through the unconsciousness that is leviathan. through these serpent forces of darkness, baphomet will arise. the treasure found deep within the earth if it is searched f i religion 17. god 18. asceticism part ii: pra

INITIATION INTO HERMETICS

ength. bind and fix your personal desire that you wish most eagerly to be realized to your own small ritual or gesticulation, best of all to gesticulations of the fingers, and imagine that your desire is being realized by this gesture, or that it has been realized already. the rule of the present-imperative formula is valid here as well. the imaginary realization in connection with the gesture or rite has to be performed at the beginning with the feeling of assurance, self-confidence and self-reliance and with unshakeable faith in success. at first the ritual as well as the imagination have to be used. later on, dealing only with the imagination of the desire and its realization, you will be induced without even noticing it automatically to use the gesture or the ritual. having arrived at

es for the astral sphere and eight for the material production as well. as soon as the rites become automatic by a long period of exercising and repeating, it will be sufficient to use the ritual only, which will make the element start working immediately according to the purpose to be accomplished. if the magician wishes the effect to be cancelled, it will be enough to use the necessary revoking rite. this method should become a habit that renders performance easy and possible without any effort or imagination at all. i mentioned before that the magician is able to achieve everything through the action of the elements in the astral as well as in the material world. to attain this state of maturity, a great amount of patience, endurance and tenacity will be required. even then, when the sc

he magician would have to face all the resulting karma caused by such an elementary transmuted into a vampire. therefore carelessness and conscientiousness are seriously recommended when you are handling elementaries. many magicians determine, right at the birth-act, the kind of disintegration of the elementary by destroying the name of the elementary in question, burning it, performing a certain rite, a sign r a gesture, or using a formula which they fixed in advance. all this is individual and is left to the magician s choice. special attention has to be paid to the act of disintegration. provided the magician is equal to the task, he will be able to force his elementaries to absolute obedience at any time by threatening them with disintegration. at all events, he should imprint on his m

INTERVIEW WITH ANDREW CHUMBLEY

forms of induction, the most well-known of which is probably the toad-bone ritual. whilst i recognise that anyone who follows the procedure of any of these rites is technically able to receive the full power of witchblood thereby and without human mediation, i must stress that just performing the ritual is insufficent; the authority gained via the process must have the assent and acceptance of a rite s patron spirits. certain of these rites are unknowingly shared by differing lineages of old craft, often being used as an adjunct to teacher-pupil induction. i rf: you are sometimes referred to as magister of the cultus sabbati, can you tell us what this means to you personally and in terms of the hierarchy of the tradition? ac: the cultus has several important offices of power which have be

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

and the cursing be upon all who come to eat of me. heed well my words and deeds, and know that i, mahazhael, am with you! as it is spoken, so mote it be! bilo bilo hu! bha-azha-ka! the officiant should complete the conjuration by offering the bow of mahazhael as a sign bestowing empowerment upon the assembled body of the covine. all brethren should silently pace the circle widdershins to bind the rite. finally all may conjoin in a binding salutation: all hail to the thrice-great clan of azha-qayin! hail to the dragon-masked lord of albion s field! hail to jabal, jubal and tubal-cain, by the horns of the bull, the harp of the minstrel, and the hammer-knell s hymn to fire. hail to the king held high on the elder tree, to the lords and ladies of the meadow, to the good folk of the blood-acre

INVOCATION OF THE ADVERSARY

o emerge i am by form the peacock angel beauty revealed unto those who may see as the black sun rises, i become in this emerald stone i am the imagination, the seed of fallen angel in darkness exists my light my will gives birth to the kingdom of incubi and succubi, the nourish their desires in the blood of the moon, lilitu az drakul so it is done! commentary the ritual of the adversary is a dual rite which explores, encircles and announces command over the entire approximation of self. while the rite is called for as one being conducted at both noon and midnight, the sorcerer may choose to conduct both the noon (light) and midnight (darkness) points at both hours, as an further focused point of ensorcelled energy may be raised. this is considering the embodiment of the self is within the

ISIS UNVEILED

any one of them in possession of this rare truth? or, must we exclaim with the buddhist philosopher "there is but one truth on earth, and it is unchangeable: and this is that there is no truth on it" though we have no disposition whatever to trench upon the ground that has been so exhaustively gleaned by those learned scholars who have shown that every christian dogma has its origin in a heathen rite, still the facts which they have exhumed, since the enfranchisement of science, will lose nothing by repetition. besides, we propose to examine these facts from a different and perhaps rather novel point of view: that of the old philosophies as esoterically understood. these we have barely glanced at in our first volume. we will use them as the standard by which to comi)are christian dogmas a

neck, as with a supernatural force be drew the doctor's head closer and clostf to ma own face, where he held him as in a vise, while vhirperinj words inaudible to tu in bis ear. the skeptic struggled to free himself, but before he bad time to make one digilizocb, google 44 isis dnveil d wine was common to many ancient nations" cicero mentions it in his works, and wonders at the strangeness of the rite. there had been an esoteric meaning attached to it from the first establishment of the mysteries, and the eucharistia is one of the oldest rites of antiquity. with the hierophants it had nearly the same significance as with the christians. cerea was bread, and bacchus was vrine^ the former meaning regeneration of life from the seed, and the latter the grape the emblem of wisdom and knowledge;

he arrives at the corner of this itreet, and ba convulsive stnigglee leadi their dimas when she enten the sacred bouse of tbe bifost hi' turning to tbe pnwtratc, diuddtring, moat unh^ipy object irf bia attack, tbe priest commenced 'in the name of digitizecoy google a papal buix against spmitualism 69 cognisant of this freak of the clergy; but even if be were, how could be have protested against a rite considered since the days of the apostles one of uie most holy prerogatives of the church of romep so late as in 1862, only twenty-five years ago, these rites received a public and solemn sanction from the vatican, and a new ritual of exorcam was published in rome, paris, and other catholic capitals. des mous- aeaux, writing under the immediate patronage of father ventura, the general of the

r, john and james. hie author of the revelation was a jewish kabalist pur sang, with all the hatred inherited by him from his forefathers toward the mysteries* his jealousy during the life of jesus extended even to peter; and it u only after the death of their common master that we see the two apostles the former of whom wore the miter and the petaloon of the jewish rabbis preach so zealously the rite of drcumosioa. in the eyes of peter, paul, who had humiliated him, and whom he felt so much his superior in 'greek learning' and philosophy, must have naturally appeared as a magician, a man polluted with the 'qntma' with the 'wisdom' of the greek mysteries hence, perhaps "simon" the magician" as to peter, biblical critidsm has shown before now that he had probably no more to do with the foun

ere instituted pure, and proposed the noblest ends by the worthiest means" in these celebrated rites, although peisons of both sexes and all classes were allowed to take a part, and a participation in them was even obligatory, very few indeed attained the higher and final initiation. the gradation of the mysteries is given us by proclus in the fourth book of bis theplato "the perfective rite ttamj, precedes in order the initiation muetia, and the initiation epopteia, or the final apocalypse (revelation" theon of smyrna, in mathematica, also divides the mystic rites into five parts "the first of which is the previous purification; for neuher are the myateries communicated to all who are willing to re- ceive them; but there are certain persons who are prevented by the voice of the

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

in their origin, the scarab ei of the orientals; they were dignified by the egyptians as the emblems of the enlightened. if the reader examines carefully the sculpture in the british museum representing the mithraic sacrifice of the bull, with its mystic accompaniments (no. 14, grand central saloon, he will perceive the scarab uis, or crab, playing a peculiar part in the particulars of the grand rite so strangely typified, and also so remotely. the motto placed under the lilies, which are the arms of france, runs as follows: lilia non laborant, neque nent. this is also (as all know) the legend, or motto, accompanying the royal order of knighthood denominated that of the saint-esprit, in france. we are immediately now recalled to those exceedingly obscure, but very significant, words of ou

crifice by fire? what gather we, otherwise than in the explanation of the thing signified by it? we speak of sacrifice as practised in all ages, enjoined in all holy books, elevated into veneration, as a necessity of the highest and most sacred kind. we find it in all countries, east, west, north, and south; in the old equally as in the new world. from whence should this strange and unexplainable rite come, lights on christian altars. 109 and what should it mean? as, indeed, what should mean the display of bright fire at all in the mysteries, egyptian, cabiric, scandinavian, eleusinian, etrurian, indian, persian, primal american, tartarian, phoenician, or celtic, from the earliest of time until this very modem, instant, english day of candles on altars, and of the other kindred religious h

f the holy ghost. little is it suspected what is the myth conveyed in the fackeltanz and fackelzug of berlin, of which so much was heard, as a curious observance, at the time of the marriage of the princess royal of england with the prince frederick william of prussia. this is the teutonic perpetuation of the bacchic gloryings, of the saturnian rout and flame-brandishing, of the earliest and last rite. 112 the rosicrucians. the ring of light, glory, nimbus, aureole, or circle of rays, about the heads of sacred persons; the hand (magnetic and mesmeric) upon sceptres; the open hand borne in the standards of the romans; the dragon crest of maximin, of honorius, and of the barbarian leaders; the dragon of china and of japan; the dragon of wales; the mythic dragon trampled by st. george; the cr

m of dreams. there is every form of the dream-state, from the faintest to the most intense, in which the gravitation of the outside world overwhelms the man-senses, and absorbs the inner unit. in fact, the lightest and faintest form of dream is the very thoughts that we think. real world s business in dreams. 117 a very profound english writer, thomas de quincey, has the following: in the english rite of confirmation, by personal choice, and by sacramental oath, each man says, in effect: lo! i rebaptize myself; and that which once was sworn on my behalf, now i swear for myself. even so in dreams, perhaps, under some secret conflict of the midnight sleeper, lighted up to consciousness at the time, but darkened to the memory as soon as all is finished, each several child of our mysterious ra

ether greek or barbarian, deduce. as a phrygian cap, or symbolising cap, it is always sanguine in its colour. it then stands as the cap of liberty, a revolutionary form; also, in another way, it is even a civic or incorporated badge. it is always masculine in its meaning. it marks the needle of the obelisk, the crown or tip of the phallus, whether human or representative. it has its origin in the rite of circumcision unaccountable as are both the symbol and the rite. the real meaning of the bonnet rouge, or cap of liberty, has been involved from time immemorial in deep obscurity, notwithstanding that it has always been regarded as a most important hieroglyph or figure. it signifies the supernatural simultaneous sacrifice and triumph. it has descended from the time of abraham, and it is sup

KETAB E SIYAH

my devising. now baalzebub intoned the sorcerous syllables 143 of his potent magic and drew across the sky a black storm-cloud, hiding from the earth the moon and stars of the sky, from heaven hiding the earth. now i made myself seated amongst the trees of some perfumed glade by the river. then stripping from my alabaster flesh mail, robes and tunics to bare the skin that must bleed to enact the rite. at my right hand was ishtar and at my left hand was baalzebub. now as the thunderbolt ignited the sky's high dome, i took up my blade, forged of magog's talon, its hilt of jade, carved with the representation of a dragon, devouring in its jaws a stricken monoceros. steeling then my will against all pain and enforcing my arm to commit a deed so strange to the body's nature, against my breast

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

he is ever trying to spread the light which he has received, so that it may chase away the darkness of chaos. to look for the light, to see the light, to follow the light, were duties familiar to all egyptian masons, though the darkness in that ancient land never approached the density which shrouds the west today. this book will be welcomed by all freemasons who feel the beauty of their ancient rite, and desire to add knowledge to their zeal. the inner history of masonry is left aside for the present, and the apprentice is led by a trustworthy guide through the labyrinth which protects the central shrine from careless and idle inquirers. places that were obscure become illuminated; dark allusions are changed to crystal clarity; walls which seem solid melt away; confidence replaces doubt;

times in egypt, as we have already explained, there were three kinds of grand lodges, with somewhat different methods of working, according as the r.w.m. represented wisdom, strength or beauty. in our modern days we have only one of these types, in which the master fs pedestal signifies wisdom, and the working is that of the second person of the trinity, the christ. in the now practically defunct rite of swedenborg the chair of the master represented strength. 119. in the process of the development of our universe, the third member of the trinity first exercised his portion of the divine power in preparing the world of matter; then the second person put forth his energy, and that was the beginning of the evolution of conscious life. this is symbolized in the opening of the lodge. at first

the holy royal arch, under the supreme grand chapter of england, and in the ceremonial of many of the higher degrees. thus its introduction into co-masonic lodges is in no way an innovation, but is in full accordance with masonic usage. 335. the number of swings given to each of the non-official brn. indicates his particular rank in the order, for the degrees of the ancient and accepted scottish rite are taken into account in co-masonry. each thus receives the influence he needs, that he may be strengthened for the work which his rank qualifies him to do. each bro, as he is censed, bows out of respect, and as a token that he dedicates all the force that he has to t.g.a.o.t.u. 336. lighting the candles 337. the s.d. is the lucifer, who bears the light to his fellow-men. the light having be

according to their rank with the h.o.a.t.f, and with the reservoir of power set apart for the work of the craft. every freemason has a certain touch with him; but the first great link directly with him is given in the degree of i.m (for it is practically a separate degree, although it is not called so, and closer links still are conferred in the higher degrees of the ancient and accepted scottish rite; so that the earnest mason becomes a veritable outpost of his consciousness, a channel of his power and a minister of his will. such brn. act as his representatives in their lodges and chapters, and have the right to give his blessing according to their masonic rank. it is a matter of deep regret that so few of our modern brn. realize in the least the sacredness of their office, and the heavy

eremonially unclean, therefore his initiation would be null and void, so that it would be necessary to remove the m c l and to repeat the ceremony. some writers have supposed that this feeling that m c s are to a certain extent impure probably dates from the close of the stone age. the same idea of conservatism dictated that only a stone knife might be used in the offering of sacrifices or in the rite of circumcision. 469. this part of the preparation is also supposed to refer to the fact that at the building of king solomon fs temple there was not heard within its precincts the sound of any axe, hammer or tool of iron, as the stones were fully prepared in the quarries and were laid in their places by means of wooden mauls. 470. that the candidate should enter without any v c s on his pers

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

e. craft masonry in other countries chapter x other lines of masonic tradition the stream of secret societies. the knights templars. the suppression of the templars. the preservation of the templars tradition. the royal order of scotland. the brothers of the rosy cross. the literature of rosicrucianism. the traditional history of the rosicrucians. the history of the order. chapter xi the scottish rite origin of the rite. the jacobite movement. the oration of ramsay. the chapter of clermont. the council of emperors. stephen morin. frederick the great. the charleston transformation. the spread of the scottish rite. chapter xii the co-masonic order the restoration of an ancient landmark. the succession of co-masonry. the co-masonic rituals. the future of masonry appendix i. i. degrees of the

he hidden life in freemasonry, pp. 15, 185) to be introduced later into some other and more suitable group, or allowed to remain dormant until more fitting candidates should be found to hold them worthily- the bare succession passing down and transmitting, as it were, the seeds of the power, although the power itself was largely in abeyance. 40. on the other hand, there have been cases in which a rite or grade has been manufactured by a student who wished to throw some great truth into ceremonial form, but knew little of all this inner side of masonry; if such a degree or rite were doing useful work and attracting suitable candidates, sacramental powers fitted for that rite or grade were sometimes introduced into it, either by some bro. on the physical plane who possessed one of the lines

and attracting suitable candidates, sacramental powers fitted for that rite or grade were sometimes introduced into it, either by some bro. on the physical plane who possessed one of the lines of succession mentioned above, which was then adapted by the h.o.a.t.f. for the work, or by a direct and non-physical interference from behind. 41. furthermore, the inner effect of a given degree, even in a rite that may be fully valid, may vary greatly with the degree of advancement and general attitude of the bro. upon whom it is conferred; so that in one case, let us say, the 33 would confer stupendous spiritual power, and in another, less worthy, the powers given would be much smaller, because of the candidate s incapacity to respond fully to them. in such cases a fuller degree of power will mani

al plane of judging the inner effect of a given degree without reference to those who may be working it. it may however be generally stated that the chief lines of masonic tradition- those which are of the greatest inner or spiritual value- are the craft degrees, upon which all other grades are superimposed, the mark and the arch degrees, and the chief degrees of the ancient and accepted scottish rite, the 18, 30 and 33. other degrees that are worked have their own peculiar powers, and these are often valuable; but the grades which i have mentioned are those which are considered by the h.o.a.t.f. to be of the greatest value to our present generation, and they are therefore those which are worked at present in the co-masonic order. another line of great interest, though very different from

h-grade masonic invention in france at the end of the eighteenth century. most of the degrees have little occult power, and have simply been inserted into the rites by brn. who could have known nothing of their real purpose; but behind the rites and quite independent of the form side of the tradition a line of succession has been handed down from a past even more ancient than that of the scottish rite itself. even in the scottish rite many of the intermediate degrees are of but little occult value. 45. the whole position will be best understood if it can be realized that the plan of masonry is in the hands of the h.o.a.t.f, who rules his mighty order with perfect justice and the most marvellous skill, so that all that can be done is done for the greatest good of all. the powers that stand

LETTER FROM A LUCIFEREAN

rather austere-looking scot in his early thirties. after some small talk, bernard rose to his feet and said something along the lines of "well, we ve spent enough time talking. now is the time for action" without further ado, he and michelle left the room. after a short interval, michelle returned. she was wearing a scarlet cloak, and carried a lighted taper. she said "prepare yourselves for the rite of lesser dedication- and i realized, with a thrill, that under the cloak, she was nude. she ordered us to remove our clothes. startled, i looked at the others present. they seemed equally unprepared for this sudden development. once we had nervously complied, michelle told us that we must wait, and sit apart from each other. she then left us again. i remember well the confusion and apprehens

ood of lucifer" it transpired that both bernard and michelle [not their real names, of course] had themselves been initiated, some years ago, into a group bearing this title, and had, as was custom, formed their own chapter; it being felt that oral transmission and mutation- in the light of personal revelation were of more value than adhering to the dictates of the parent chapter. the core of the rite of lesser dedication is that by an act of personal transgression done before and with other members, the celebrant makes a dedication to his or her personal rebellion against previous conformity and, experiences fully the the power inherent in this transgression. i later discovered that the lesser dedication is the first rite by which a new chapter of the brotherhood formally comes into exist

own development continues, his relationship with these powers or expressions also changes. one final point i will deal with is the relationship between man and demons. ancient hebraic lore states that mankind is a race of demons, and indeed that when adam fell, he spent 130 years engendering demons with lilith. in the brotherhood, i was taught to view the demonic legions as kith and kin, and the rite of the averse pentagram was used both to identify with the luciferean life-spark, and to attract demonic brethren who were willing to serve as effectors of one s will. in contrast to the majority of so-called banishing rituals where the emphasis is placed on keeping things out, the purpose of this rite was to, by raising magico-erotic energy (i use the term metaphorically, attract the attenti

s used both to identify with the luciferean life-spark, and to attract demonic brethren who were willing to serve as effectors of one s will. in contrast to the majority of so-called banishing rituals where the emphasis is placed on keeping things out, the purpose of this rite was to, by raising magico-erotic energy (i use the term metaphorically, attract the attention of our demonic kindred. the rite was always performed within a circle of flaming candles. this not only generated heat (heightening the physical response, but provided a flicker effect much conducive to the development of clairvoyant vision. the rite attracted legions of demonic spirits to gather at the edge of the circle, and, through a process of identification with the particular passions of the celebrants, specific demon

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

black hole in deep space where lost souls wander into a portal seething with fire and billowing smoke. this was disney s first pgrated movie. black mass in catholicism, a black mass is a requiem mass at which the priest is dressed in black vestments. as commonly used, however, this expression refers to the blasphemous parody of a conventional mass that was traditionally thought to be the central rite of satanism. however, like satanism more generally, it is unlikely that such rituals were anything more than the literary inventions of church authorities. although there was much variability in the details found in traditional folklore, anton lavey s account of the black mass in the satanic bible is a generally accurate description of this christian fantasy: the popular concept of the black

ltra-liberalism, etc (101. the notion of the black mass seems to have arisen out of the belief in the mystical( magical) efficacy of the mass, and out of the ends to which certain unprincipled priests put this power. within catholicism and certain other liturgical denominations, the mass is a ritualized miracle of substantiation in which the bread and wine become the body and blood of jesus. this rite, based on the biblical account of the last supper, transforms ordinary, profane ingredients into divine artifacts. the occult nature of the mass was so evident that catholics themselves used it for magical purposes. for example, the gelasian sacramentary, which contains sixth-century documents, includes masses for such mundane goals as healing sick people and cattle, bringing rain, invoking g

ather, protecting individuals about to take a trip, and even obtaining children. saying the mass over fishing boats, farming implements, and livestock to make them more fruitful was common in the medieval period and continues to this very day. the church teaching that masses are effective even when the priests performing them are not in a state of grace only serves to underline the point that the rite has a magical efficacy of its own. one of the early records of the power of the mass being turned against other human beings comes from the council of toledo, which in 694 banished certain priests and a client who had paid them to perform a mass for the dead in which a living rather than a deceased person was named. the client apparently believed that pronouncing the words give him eternal re

. the client apparently believed that pronouncing the words give him eternal rest. o lord (requiem aeternam dona ei, domine) would effectively deliver a mortal blow. the same tactic was tried again and again in later centuries. as a variant on this approach, in the thirteenth century certain priests performed a mass over a wax image of the intended victim, incorporating a curse against him in the rite. paulus grillandus, a witchcraft judge writing in the early sixteenth century, opined that it was probably not heretical to perform the mass for the purpose of discovering whether or not a particular person was in love with another. he further stated that it was also acceptable to use the mass for the purpose of kindling love in someone an illustration of the black mass from huysmans novel, l

hen paid other priests to include them in the mass. this was considered a minor offence criminal but not heretical and the offending priest was banished from rome temporarily. it is only a short step from this tradition of the priestly deployment of the mass for selfish ends to the fully developed notion of the black mass. despite the emergence of a substantial literature on satanism and the dark rite, however, the fully developed black mass seems to have had almost no existence outside of the literary productions of ecclesiastical writers. the basis of most early accounts were the confessions extracted under torture by officials of the inquisition. the one well-documented case of devil-worshipers practicing a form of the black mass was a group of courtiers around louis xiv who used black

LIBER 141

nature, the sacrament should be as it were a nuptial of the folk of earth; but that magick is of the demon, and that by a certain perversion of the office, may be created elementals fit to perform the will of the magician. now herein is a difficulty, since in this case the matter of the sacrament cannot exist, for that there is no white eagle to generate the gluten. howbeit, we hold that in this rite is great efficacy; it may be that for certain operations it is equal or superior to that explained to initiates of the ix. but we hold that in this case the priest must be an initiate, for that it is his will which determineth the magical character of his lion; so that if he hath no purpose but that of the goddess adonai he cannot raise agape to her lord thelema, nor will the intention of the

LIBER ALEPH

st thy ghostly enemies, do thou work constantly by the means prescribed in our holy books. neglect never the fourfold adorations of the sun in his four stations, for thereby thou doest affirm thy place in nature and her harmonies. neglect not the performance of the ritual of the pentagram, and of the assumption of the form of hoor-pa-kraat. neglect not the daily miracle of the mass, either by the rite of the gnostic catholic church, or that of the phoenix. neglect not the performance of the mass of the holy ghost, as nature herself prompteth thee. travel also much in the empyrean in the body of light, seeking ever abodes more fiery and lucid. finally, exercise constantly the eight limbs of yoga. and so shalt thou come to the end. n the book of wisdom or folly 17 p de clavicula somniorum (o

m the weal of the whole universe appeareth of no account. do thou wean thy babes from that simplicity, and instil the sense of true proportion. for verily this is a way of madness, love, unless it be under will. and the cure of his madness is not so good as its prevention, so that thou shouldst be beforehand with these children, shewing them the right importance of love, how it should be a sacred rite, exalted above personality, and a fire to enlighten and serve man, not to devour him. i the book of wisdom or folly 97 gr de quibusdam morbis discipulorum (of certain dis-eases of disciples) nd thus, if any babe of thine be ill at ease, look closely first whether this love be not the root of his distemper. watch also idleness, for whoso presseth eagerly forward in will heedeth little the affa

shell we therefore cast out love, or accept impurity herein? god forbid. and for this cause see thou well to it hat in thy kingdom there be no interference there with, nor hindrance from any. for it is perfect in itself. m the book of wisdom or folly 113 dq de ceremonio equinocti (of the ceremony of the equinox) y son, our father in heaven hath passed into the sign of he ram. i have performed the rite of union with him according to the ancient manner, and i know the word that shall rule the semester. also it is given unto my spirit to write unto thee concerning the virtue of this rite, and many another of antiquity. and it is this, that our forefathers made of these ceremonies an epitome mnemonic, wherein certain truths, or true relations, should be communicated in a magical manner. now th

difference of form between the sides, as it is in thy sphinx, for these are wholly one, save in direction. thou art then an harmony of the four by right of thy attainment of adeptship, the crown of thy manhood, but not an identity, as in godhead. therefore may it be said from one point of sight that thine achievement is but a preparation, an adornment of the bride for the temple of hymen, and his rite. verily, o my son, i deem in my wisdom that this whole work of thy development to sphinxhood cometh before the work of theurgy, for the lord descendeth not upon a temple ill-conceived, and builded wry, nor abideth in a shrine unworthy. accomplish then this task in patience, with assiduity, not hasting furiously after godliness. for this is most sure, that to the beauty of a maiden answereth t

marvel, this light whereof we are the quintessence and the seed? by it are we made whole, dissolved in the body and in the soul of our lady nuith even as her lord hadith, so that the gnostic sacrament of the cosmos is perpetually elevated before us. we behold all that is and comprehend its mystery, and its order in this high mass eternally celebrated among us, acknowledging the perfection of the rite, neither confusing the parts thereof, nor discriminating in worship between them. so unto us is every phenomenon a shew of godliness, proceeding continually in a pageant that returneth unto itself, identical in the phase of naught as of many, but whirling in the orgia of ineffable holiness as it were a dance that weaveth figures of beauty in variety inexhaustible. shall the initiate bestir hi

LIBER CCCXXXV ADONIS

ee, and mix their nightingale with lion of the guard that chorus and clash iron, while as a river laps its banks my fingertips caress thy flanks (chorus) men. under the sun there is none, there is none that hath heard such a word as our lord hath begun. women. under the moon such a tune, such a tune as his thought hath half caught in this heaven of june. men. never hath night such a light, such a rite! women. never had day such a ray, such a sway! men. never had man, since began the earth fs plan, such a bliss, such a kiss, such a woman as this! women. never had maid since god bade be arrayed earth.s bowers with his flowers, such a man to her powers! men. mix in the measure, black grape and white cherry! a passion, a pleasure, a torment, a treasure, you to be mournful and we to be merry! w

LIBER CCXLII AHA

his inexhaustible slime is slain; i bear the wand of power, the wand that waxes and that wanes; i crush the universe this hour in my left hand; and naught remains! ho! for the splendour in my name hidden and glorious, a flame secretly shooting from the sun. aum! ha!.my destiny is done. the word is spoken and concealed. olympas. i am stunned. what wonder was revealed? liber ccxlii 34 marsyas. the rite is secret. olympas. profits it? marsyas. only to wisdom and to wit. olympas. the other did no less. marsyas. then prove both by the master-key of love. the lock turns stiffly? shalt thou shirk to use the sacred oil of work? not from the valley shalt thou test the eggs that line the eagle fs nest! climb, with thy life at stake, the ice, the sheer wall of the precipice! master the cornice, gain

LIBER CXX

beyond all these images art thou (little brother) who art passed from i and thou, and he unto that which hath no name, no image. little brother, give me thy hand; for the first step is hard. aleister crowley (c) ordo templi orientis. key-entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 29.06.20lethe ritual of passing through the tuat liber cxx &odvv' introduction this rite, taken from materials in crowley s diary has the same numeration as liber cxx, samekh. in the matter of the directions, there are several markouts that make unclear whether he intends to use the ordinary elemental directions: e. air, s. fire, w. water, n. earth (as is implied in liber samekh, and used in the lesser pentagram, star ruby and others) or if he intends the directions of the cherub

LIBER DCCCXI ENERGIZED ENTHUSIASM

ven of so simple a matter as fatigue might change a las meninas into a stupid sexual crisis. it will be necessary for most englishmen to emulate the selfcontrol of the arabs and hindus, whose ideal is to deflower the greatest possible number of virgins.eighty is considered a fairly good performance.without completing the act. it is, indeed, of the first importance for the celebrant in any phallic rite to be able to complete the act without even once allowing a sexual or sensual thought to invade his mind. the mind must be as absolutely detached from one's own body as it is from another person fs. 14 liber dcccxi xi of musical instruments few are suitable. the human voice is the best, and the only one which can be usefully employed in chorus. anything like an orchestra implies infinite rehe

radition. in connection with the three genthusiasms h mentioned here, there is evidence that crowley referred the letters of iao to iacchus, asi (isis) or aphrodite and `orus (permissible since h is not a letter in greek, the latter as a cognate of apollo. the reference to gspurious masons working under a forged charter h at the end of section xv probably denotes the ancient and accepted scottish rite, so called because it originated in france, claimed an authorisation from a prussian prince, and had its greatest initial success in the southern u.s.a. aasr, despite being founded on a questionable warrant, is the most numerous and wellestablished masonic ghigh grade h system, and since masonic gregularity h is largely a matter of mutual recognition it was rather workings like memphis, misra

LIBER LVII

.s] 64 [ps. xiv, 1. note that by gematria ya \yhla= 147= hwhy+ ynda+ hyha+ alga, the four divine names of the lesser ritual of the pentagram. t.s] 65 [the title of a high degree in certain masonic rites, immediately proceeding grand inspector general. sometimes called prince of the royal secret. t.s] 66 [another masonic term, generally denoting the highest degree or ruling council of a particular rite. t.s] 44 liber lviii it is then thoroughly understood that the aspirant is seeking to solve the great problem. and he may conceive, as various schools of adepts in the ages have conceived, this problem in three main forms. 1. i am not god. i wish to become god. this is the hindus conception. i am malkuth. i wish to become kether. this is the qabalistic equivalent. 2. i am a fallen creature. i

LIBER NU

he earth is falling, and he with it, or he from it; and considering the infinity of space, let him excite the fear within him to the point of ecstasy, so that the most dreadful dream of falling he hath ever suffered be as nothing in comparison. this is the fourth practice of meditation (instruction of v.v.v.v.v) 20. thus having understood the nature of this third indication, let him in his magick rite fall from himself into nuit, or expand into her, as his imagination may compel him. and at that moment, desiring earnestly the kiss of nuit, let him give one particle of dust, i.e. let hadit give himself up utterly to her. this is the fifth practice of magick art (ccxx. i. 61. 21. then shall he lose all in that hour. this is the fourth indication of the nature of the result (ccxx. i. 61. 22

rant, and identification with him. 2. the continuous one. 3. the value of the equation n(.n. 4. cremnophobia. 31. summary continued. preliminaries. these are the ethical practices to be accomplished. 1. assertion of kether-point-of-view. 2. reverence to the order. 3. abolition of human will. 4. exercise of true will. 5. devotion to nuit through a beautified life. 32. summary continued. the actual rite. 1. retire to desert with crown and other insignia and implements. 2. burn perfume. 3. chant incantation. 4. drink unto nuit of the elixir. 5. lying supine, with eyes fixed on the stars, practice the sensation of falling into nothingness. 6. being actually within the bosom of nuit, let hadit surrender himself. 33. summary concluded. the results. 1. expansion of consciousness to that of the in

LIBER STELLAE RUBEAE

l smite the altar with his scourge, and blood shall flow therefrom. 29. also he shall have made roses bloom thereon. 30. in the end he shall offer up the vast sacrifice, at the moment when the god licks up the flame upon the altar. 31. all these things shalt thou perform strictly, observing the time. 32. and the beloved shall abide with thee. 33. thou shalt not disclose the interior world of this rite unto any one: therefore have i written it in symbols that cannot be understood. 34. i who reveal the ritual am iao and oai; the right and the averse. 35. these are alike unto me. 36. now the veil of this operation is called shame, and the glory abideth within. 37. thou shalt comfort the heart of the secret stone with the worm blood. thou shalt make a subtle decoction of delight, and the watch

shalt comfort the heart of the secret stone with the worm blood. thou shalt make a subtle decoction of delight, and the watchers shall drink thereof. 38. i, apep the serpent, am the heart of iao. isis shall await asar, and i in the midst. 39. also the priestess shall seek another altar, and perform my ceremonies thereon. 40. there shall be no hymn nor dithyramb in my praise and the praise of the rite, seeing that it is utterly beyond. liber stella rubea 4 41. thou shalt assure thyself of the stability of the altar. 42. in this rite thou shalt be alone. 43. i will give thee another ceremony whereby many shall rejoice. 44. before all let the oath be taken firmly as thou rasiest up the altar from the black earth. 45. in the words that thou knowest. 46. for i also swear unto thee by my body a

LIBER TRIGRAMMATON

ated. also the purity was divided by strength, the force of the demiurge. and the cross was formulated in the universe that as yet was not. but now the imperfection became manifest, presiding over the fading of perfection. also the woman arose, and veiled the upper heaven with her body of stars. 2 liber trigrammaton now then a giant arose, of terrible strength; and asserted the spirit in a secret rite. and the master of the temple balancing all things arose; his stature was above the heaven and below earth and hell. against him the brothers of the left-hand path, confusing the symbols. they concealed their horror [in this symbol; for in truth they were the master flamed forth as a star and set a guard of water in every abyss. also certain secret ones concealed the light of purity in themse

LIBER XXXIII AN ACCOUNT OF AA

presence of one of ourselves. from all time there has been an exterior school based on the interior one, of which it is but the outer expression. from all time, therefore, there has been a hidden assembly, a society of the elect, of those who sought for and had capacity for light, and this interior society was the axle of the r.o.t.a. all that any external order possesses in symbol, ceremony, or rite is the letter expressive outwardly of that spirit of truth which dwelleth in the interior sanctuary. nor is the contradiction of the exterior any bar to the harmony of the interior. hence this sanctuary, composed of members widely scattered indeed but united by the bonds of perfect love, has been occupied from the earliest ages in building the grand temple (through the evolution of humanity)

LUCIFERIAN SORCERY

methean light! cain, wanderer of the desert dawn, embraces now my way, which is our way, that thy mysteries are revealed through dedication! shaitan asmodeus belial lilith hecate eko, eko lucifer" 14 much of the doctrine of the order of phosphorus flows from the grimoires the book of the witch moon, yatuk dinoih, azothoz, nox umbra, shades of algol, the goetic grimoire, the book of cain, the toad rite and outer materials from the fraternitas saturni and other elements which unites the witches sabbat craft with the dark and shadow elements of sorcery and magick. written by michael ford, the book of the witch moon and yatuk dinoih are considered dangerous tomes of sorcery which both offer a direct gnosis for the individual, while considering they are of stable mind. another avenue of doctrin

jackals howling at the barrier anubis, who initiates unto the path of the dead, come forth! by the mask of the jackal and wolf, i call thee forth to charge this circle! azatum ashramu likiahaka southern quarter guardian of the gateway- hawk headed lord of fire, guardian of the eastern quarter. horus ialanpa zarasu manifest unto this circle, blood covered hawk of sunrise! come forth and guard this rite! zariza nalaia sroha 20 eastern guardian of the gateway- thoth, lamp and wisdom of the moon, guardian of the arte magickal come forth and guard the southern quarter open thy scrolls of sorcerous knowledge i seek the gateway of lunar awakening! azothoz thoth likalia northern quarter guardian of the gateway- set-an ziorzo, bringer of the black flame guardian of the northern quarter, i summon th

rter open thy scrolls of sorcerous knowledge i seek the gateway of lunar awakening! azothoz thoth likalia northern quarter guardian of the gateway- set-an ziorzo, bringer of the black flame guardian of the northern quarter, i summon thee forth to protect and fortify this circle typhon sothis, do come forth! lord of darkness, night and storms of chaos! i summon thee forth to guard and protect this rite! ad alantra sorio sabriao atumaza seth from each guardian that shall encircle my presence first born of the craft, hear me and come forth! by ankh eternal life itself, immortal eye! by ka spirit of the eternal self, in awakened union! by djed the four pillars of the world, from which my word shall manifest! envision a great pillar or circle of fire emerging from your feet in the center of the

es my path from the east, i invoke horus, being the fire and strength of spirit cain, bringer of the cauldron of change and self transformation do protect my very being of self, that i may grow and ascend in our family born of witch blood pure. i seek the coils of leviathan, the darkend grave earth of ahriman and the dream plane of lucifer. allow the gates to open before me! so it is done! 27 the rite of shaitan a self-initiation invocation the circle represents the oath of perfection, from which nothing shall enter. the mind is a source of heaven and hell, from which we may align ourselves better through ritualistic tools and techniques, it is the command to look in progress, in terms of greater black magick. robed in crimson or black, white candles upon the altar, and upon two points: no

ney to al dajjal, my center of being. facing west: leviathan master of the self from the depths of the oceans, your secrets shall walk with me always. i am holding the flame of awakening within and shall hold this oath of shadow and the graves of the sea shall still whisper into my ears! facing south: shaitan, satan, who exists behind saturn, let the fires of your manifestation be revealed in the rite of your true nature, from which all concepts of ill be forgotten and the essence absorbed. i call forth the shadows of flame who reside with babalon to bless my journey into the light of your self. facing east: lucet, lucifer, the source of my knowledge of self, morning star of wisdom and perfection. let the light of your essence rain upon me, so that i may become of your knowledge, from whic

LUCIFERIAN SORCERY AND SET TYPHON

iatory focus. the foundation is the consistent aspect of chaos sorcery in the luciferian path. the witches' sabbat itself is composed of two aspects, the celestial or empyrean (the highest aspect of light, luciferian fire and divinity) and the infernal (the lower aspects, the daemonic. what the witches' sabbat is the spiritual transference from the waking flesh (everyday life) to the astral/dream rite (the gathering of witches and sorcerer in the arena of the dream. the sabbat has been explored since before the middle ages, in the form of the infernal, daemonic and often demoting in the lens of christianity. it was austin osman spare, in his one room apartment in london, awakened to the gathering of spirits, fornicating and procreating the inherent wish of each sorcerer. spare considered t

on his own sethanic cult of masks. pace was presenting a luciferian aspect of wicca which would provide an actual initiatory ground, rather than a dogmatic and unchallenging religious doctrine "necrominion" and "the book of tahuti" were two manuscripts which survived pace, authored in the late 1960's and early 70's 'necrominion' was based around the sethanic cult of masks, an ornate sexual magick rite known as "ankh-ka, the five fold kiss and material on the hermetic tarot which lists different attributes than aleister crowley's own coherent thoth deck `the book of tahuti' was dedicated to `austin ozman spare' is based upon the hermetic tarot, many of the plates are beautiful and impressionistic. included in the manuscript was hamar'at's triple hermetic circle, which was incorporated in co

MACNULTY W KIRK KABBALAH AND FREEMASONRY

would wish to avoid. is it possible that we see in this situation the reason why freemasonry has, from its very beginnings, excluded women? in the late 17th and early 18th centuries witch's covens in england were androgynous "the english [witch] craft was ostensibly bi-gradal until the end of the seventeenth century. two rites were observed but only one actual initiation was recognized. the first rite entailed ritual copulation with a representative of the god. the magister "brought in" female recruits. the lady brought in male recruits. this is the historical basis for the claim that a candidate must be initiated by a person of the opposite sex. the magister passed the "power" to women. the lady passed it to men. this sexual induction at the entrance rite was mandatory."10 it seems to me

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ises. a certain intuitive grasp of the subtler meanings concealed within groups of inadequate words is necessary therefore to an understanding of the ancient mystery teachings. although the majority of the items in the bibliography are in my own library, i wish to acknowledge gratefully the assistance rendered by the public libraries of san francisco and los angeles, the libraries of the scottish rite in san francisco and los angeles, the libraries of the university of california in berkeley and los angeles, the mechanics' library in san francisco, and the krotona theosophical library at ojai, california. special recognition for their help is also due to the following persons: mrs. max heindel, mrs. alice palmer henderson, mr. ernest dawson and staff, mr. john howell, mr. paul elder, mr. p

ept of deity--the mysteries of serapis--labyrinth symbolism--the odinic, or gothic, mysteries. 25 the ancient mysteries and secret societies, part iii the eleusinian mysteries--the lesser rites--the greater rites--the orphic mysteries- the bacchic mysteries--the dionysiac mysteries. 29 atlantis and the gods of antiquity plato's atlantis in the light of modern science-the myth of the dying god-the rite of tammuz and ishtar--the mysteries of atys and adonis-the rites of sabazius--the cabiric mysteries of samothrace. 33 the life and writings of thoth hermes trismegistus suppositions concerning identity of hermes--the mutilated hermetic fragments--the book of thoth--poimandres, the vision of hermes--the mystery of universal mind- the seven governors of the world. 37 the initiation of the pyram

mysteries, from which he secured extensive knowledge of magic, astrology, sorcery, and medicine. the mysteries of the cabiri at samothrace were also conferred upon him, and these undoubtedly contributed to his knowledge of medicine and music. the romance of orpheus and eurydice is one of the tragic episodes of greek mythology and apparently constitutes the outstanding feature p. 32 of the orphic rite. eurydice, in her attempt to escape from a villain seeking to seduce her, died from the venom of a poisonous serpent which stung her in the heel. orpheus, penetrating to the very heart of the underworld, so charmed pluto and persephone with the beauty of his music that they agreed to permit eurydice to return to life if orpheus could lead her back to the sphere of the living without once look

many ways at the same time. the allegory of orpheus incarnating in the white swan merely signifies that the spiritual truths he promulgated will continue and will be taught by the illumined initiates of all future ages. the swan is the symbol of the initiates of the mysteries; it is a symbol also of the divine power which is the progenitor of the world. the bacchic and dionysiac rites the bacchic rite centers around the allegory of the youthful bacchus (dionysos or zagreus) being torn to pieces by the titans. these giants accomplished the destruction of bacchus by causing him to become fascinated by his own image in a mirror. after dismembering him, the titans first boiled the pieces in water and afterwards roasted them. pallas rescued the heart of the murdered god, and by this precaution

borrowed by the jews as the exoteric name of their god. smyrna, mother of adonis, was turned into a tree by the gods and after a time the bark burst open and the infant savior issued forth. according to one account, he was liberated by a wild boar which split the wood of the maternal tree with its tusks. adonis was born at midnight of the 24th of december, and through his unhappy death a mystery rite was established that wrought the salvation of his people. in the jewish month of tammuz (another name for this deity) he was gored to death by a wild boar sent by the god ars (mars. the adoniasmos was the ceremony of lamenting the premature death of the murdered god. in ezekiel viii. 14, it is written that women were weeping for tammuz (adonis) at the north gate of the lord's house in jerusal

MASTERING WITCHCRAFT

t up in the morning, you must strive to remember who you are, a witch, what you did the night before, and the reason you did it. then, maintaining that same frame of mind, embark upon the coming day. strictly speaking, this "unravelling" is only necessary as a gesture for the first three nights to mark your initial step on the path. anyway, the feeling of release that should accompany this little rite is a sure indication that the way is open for the powers to begin flowing within you. it is as simple as that. no risky copulation with fellow initiates on top of damp tombstones. no messy crucifixion of toads. just a simple loosening of the mundane knot a process of blessed unbinding. as we witches say, i say to you "blessed be" now you can begin developing your powers, the intitial step of

f prolonged torture, the reason being, of course, that church authorities inevitably suspected the cup to have been used for heretical and blasphemous perversions of the mass. in their eyes they were undoubtedly justified, as there is indeed a ceremonial feast at the sabbat, wherein witches consume cakes and wine in much the same manner as the early church did in its agape, or love feast. it is a rite common to many cults. in order to make your own cup, you must first buy, without bargaining over the price (this will apply to anything you use in your spells, a goblet anywhere from three to five inches in diameter. it can be made out of anything you please that isn't porous and will hold a liquid. some old witch cups are made of animal horn, and others of silver or silver-gilt like the conv

h mercury; to tune into his waveband if you wish, whether the divination be performed by means of the relatively rudimentary entities governing the rune sticks, or by questioning a highly sophisticated entity such as vassago in a show stone. there are several methods of doing this, ranging from simply meditating upon one of the classical magical images of the winged mercury to the full ceremonial rite of invocation. to my way of thinking, none of the methods are as aesthetically satisfying or successful as the use of the magical square of mercury which, although cabalistic in its origin, is truly witchy in the manner of its employment. here it is: the square of mercury 8 58 59 5 4 62 63 1 49 15 14 52 53 11 10 56 41 23 22 44 48 19 18 45 32 34 38 29 25 35 39 28 40 26 27 37 36 30 31 33 17 47

ver the wood yourself but have to purchase it, never mind; the real value is imparted with the consecration which follows. this has to be performed on a wednesday, again when the moon is waxing, at one of the four quarters of the day midnight, sunrise, noon, or sunset. first you must cast and purify your circle, kindling a suitable mercurial incense in your thurible; perform the square of mercury rite as an introduction. then trim the wood of all twigs and excrescences with your athame and peel the bark off, keeping your intention firmly in mind, repeating a jingle to concentrate your attention on the task in hand, such as "blessed be thou rod of power, rod of wisdom" and keeping in mind the mercurial images of speed and air and flight as you did in your square of mercury. when you have ma

f a future loved one or spouse. whether the operation is of the necromantic or eidolon variety does not change the central ritual, the dumb supper proper. the only difference lies in the thirteen days preparation for the necromantic variant, similar to that of the necromancy of intelligence. in common with all the other amatory operations aforementioned, no boundary circle will be needed for this rite; even if the work is one of necromancy, the constraining ties by which the shade is summoned are those of love and affection and one will not be dealing with a potentially hostile entity. should you, in fact, be calling the shade of a dead loved one, you should time the operation to coincide with some date which was in some way auspicious to him the day of death, birthday, wedding anniversary

MEANING OF MASONRY

idate is working the rough ashlar of his own nature into the perfect cube, and i would ask you to observe also that the cube itself contains a secret, for unfolded, it itself denotes and takes the form of the cross. the inward development which the second degree symbolizes is typified by the lowering of the triangular flap of the apron upon the rectangular portion below. this is equivalent to the rite of confirmation in the christian churches. it denotes" the progress we have made in the science" or in other words it indicates that the higher nature of the man, symbolized by the trinity of spirit, has descended into and is now permeating his lower nature. hitherto, in his state of ignorance and moral blindness, the spiritual part of his nature has, as it were, but hovered above him; he has

ted. he has achieved the miracle of" squaring the circle--a metaphorical expression for regeneration, as shall be explained presently. although but an expansion and completion of the third degree, of which at one time it formed part, there were good reasons for detaching the royal arch portion from what now forms the degree of master mason. the two parts in combination made an inconveniently long rite, whilst a change in the symbolic appointments and officers of the temple of initiation was necessary, as the ceremony proceeded, to give appropriate spectacular representation to the further points calling for expression. despite this re-arrangement the royal arch is the natural conclusion and fulfilment of the third degree. the latter inculcates the necessity of mystical death and dramatizes

mental discipline, in the course of which his understanding has become very considerably widened and deepened, whilst his fidelity to the high inward light which has conducte d him safely so far, has induced in him a humility and docility fitting him for what still awaits him--the attainment of that wisdom which is concealed from this world's wise and prudent, but is revealed unto babes. it is a rite of initiation dealing less with his gross corporeal nature and his ordinary temporal mentality (which have been the subject of purification in the earlier degrees) than with the higher reaches and possibilities of his understanding and consciousness. as it is, what can be said here can at best be but a partial and incomplete exposition of a theme calling rather for disciplined imagination and

scern that it was himself who at first was" without form and void" and who in virtue of that fiat lux! has at last become transformed from chaos and unconsciousness into a form so perfect and lucid as to become a co-conscious vehicle of divine wisdom itself. with this symbolic attainment of beatific vision at the restoration to light, the effective part of the royal arch ceremony as an initiatory rite concludes. what follows upon it is anti-climax and allegorical exposition of a similar nature to the traditional history in the master mason's degree. this takes the form of a mythos or dramatic narrative by the three sojourners, describing their release from captivity in babylon, their return to jerusalem under an impulse to assist in rebuilding the destroyed national temple, their work amon

the candidate is, therefore, a symbol of his perfected organism. he sees that it is polarized east and west; the east occupied by the three principals, signifying his spiritual pole; the west, occupied by the three sojourners, his psychic and materialized pole; each triad being the reflex of the other, yet each triad being an organic unity in itself. st. john testifies to this (and the ceremonial rite is made conformable to the teaching of that great initiate) when he writes" there are three that bear record in heaven, and these three are one. and there are three that bear witness in earth, and these three agree in one" the meaning of this metaphysical assertion is that, just as a ray of white light splits up (as in the rainbow) into three primary colours which still remain organically uni

MICHAEL FORD A RITE OF THE WEREWOLF

ll be justified of her children who seek her out and who labour for her as for hid treasure. it remains with the craft itself whether it shall enter upon its own heritage as a lineal successor of the ancient mysteries and wisdom-teaching, or whether, by failing so to do, it will undergo the inevitable fate of everything that is but a form from which its native spirit has departmsl i s h i n g 2 a rite of the werewolf the going forth to the infernal sabbat by michael w. ford, akhtya seker arimanius once the sorcerer has undertaken the self-initiation ritual entitled, a ritual of lycanthropy 1 in both parts, and he has visualized perfectly his werewolf shadow, or that similar beast of sorcerer, he has entered into the pact of the devil, the black man of the sabbat. it is the passing of that

in the book demonomanie (1580) bodin wrote that witches rode a broom stick or black ram to the sabbat. as early as 1489 a writer called molitor mentioned wolves as a transport. in the goetia, amon is shown riding a wolf. in molitor s de lamiis a woodcut shows a witch riding a wolf, not to mention other sorcerers sitting astride a forked stick4. the infernal sabbat, being the antinomian self-love rite of sexual and psyche oriented self-deification, allows the passing of the shadow of the witch into an averse and more powerful state of being. belladonna was used also in salves to produce flying, in large amounts can easily kill. atropine is easily absorbed by the skin, which when mixed with fat enters into the bloodstream quickly. such ingredients no doubted caused such mental and astral jo

journey to arezura, or hell (a secret meeting place of witches) and record your results upon waking. notice the beings you meet and all that is revealed to you. the methods of using a bone or charm designated through ritual practice and meditative awakening shall be something of a wolf-skin which activates mental 6 transformation. a key to this is given in the black mass as reproduced in the toad rite which refers to the lord s prayer backwards to raise this gray shadow within. you may stand in the forest, in your bedchamber, anywhere which you may find the solitude needed for the going forth as with the averse calling of cain, utilize the chants when you are inspired. in the yatuk dinoih (second edition) the staota wulalffa summons the visualized form of the wolf to a shape you shall take

yptian book of the dead, the abode of the blessed, edited by e.a. wallis budge. 24 tubal-cain or cain, the son of samael and lilith, was the master of the forge i.e. initiation. 12 when one approaches the ancient masks of set, seker or the persian druj of the yatuk-dinoih understand that by diving in the black sun, becoming as a god in the darkness is but the first part of crossing the abyss. the rite of adversarial shadow -the ensorcelment of ahriman and the infernal sabbat- the focus and intent of this ritual is the application of an ancient form of sorcery known as yatuk dinoih25. the functional practice is defined as the body of the summoner encircling/ensorceling the nightmare (called kundak the steed of wizards) and shadow aspects of the self. this rite is also one of the tests, that

e it toads, wolves or dragons/serpents, ahriman is the wizard in spirit one who masters time by the dream and the twilight world made flesh by desire. the goal of the ritual is a form of self-initiation, adversarial crystallization of the self, that the individual strengthens the psyche and the shadow of the sorcerer. it is the utterance of a word, the embodiment of a god or goddess in flesh. the rite of the adversarial shadow the chant of the infernal sabbat as i face the star of al ghul the two horns become one. i cast the circle as kabed-us-spae, that within is the circumference of my divinity. by the star of algol i bask in the brilliance of the sun at midnight, the eye of blackened flame and smoke, of arimanius, 25 witchcraft or persian sorcery which involves developing a solitary of

MICHAEL FORD BOOK OF CAIN

noises around me, i grew scared from this. before was she, beautiful and fiery, pale and raven haired. it was mother, lilith who was the queen of demons, yet she was so beautiful and full of life. my mother welcomed me, and her touch was cold. her waist was made of flames, yet she transformed into the bottom half of a beast. she spoke to me of what i was to become, and that i had passed through a rite of passage. i was to become immortal and forever a spirit who walked the path of the dragon, who was my father. in the darkness of the caves, i grew strong again and learned arts which were taught to me by lilith. she was terror, yet kindness in one kiss. i understood that she was the first wife of adam, who then drank of the serpent s wisdom and became immortal in the shadows, she walked bet

MICHAEL FORD WITCHMOON

se forces are actively a part of the individual subconscious and compose most of the matter of the brain. fear not the powers of your mind, embrace the shadows! i had two partners who seemed to hold a genuine interest in magick until they were faced with the rites we had planned. the sigil was painted and drawn on both a parchment and a back drop for the altar, giving an ominous direction for the rite, submerged in the applications of astral vampirism. we were invoking the hidden vampiric aspects of the subconscious, given form by our collective will and focus. we sought to bring forth a spirit fueled by blood, from which i gave the offering of will. towards the end of the invocations, one of the magickians became ill and had to exit the chamber, while the other persisted on with my mantra

spirit into a focused and controlled object. the term encircling refers to sorcery. the individual who encircles energy, shadow or spirit is creating and willfully imposing change either internally (high sorcery, magick) or externally (goetic or low sorcery. blood and sacrifice coven nachttoter/coven maleficia finds that if the magickian requires to offer a sacrifice to a spirit, or in a magickal rite, only the blood of the sorcerer him/her self should be used. generally, if a sorcerer really desires the result or focus of the rite, cutting themselves should be a welcomed act of sacrifice towards the infinite possibility. spirits can manifest on various amounts of blood and even though in voudon animal sacrifice is accepted, unless you plan to cook and eat the animal as most voudon practit

ing themselves should be a welcomed act of sacrifice towards the infinite possibility. spirits can manifest on various amounts of blood and even though in voudon animal sacrifice is accepted, unless you plan to cook and eat the animal as most voudon practitioners do, then it would not be advisable. the most significant sacrifice is from yourself, as it is your offering which charges such during a rite. when evoking or 31 31 invoking vampire spirits, the use of your blood (you being the sorcerer) will already create a binding effect on them in order to actually containing or absorbing them. there are those however who would use the harm of others to their benefit, which makes such individuals very dangerous and untrustworthy. they who would operate in such ways have no honor and should be a

iscipline. never drink too deep from their cups, especially if they are elementals created by you. such contact with the dead and other spirits can be done in a temple or ritual chamber. one should prepare by reaching a relaxing state of which you seem to almost float from your own flesh. in this preparation incense should be employed, as well as music (essential) which represents the mood of the rite, and is appropriate to the forces evoked. this work may be done either solitary or with one other person, depending on your goal. then a calling should be made, an evocation following which you will begin (if successful) to feel a slight bit of wind and cold air. do not let fear overtake you as i have seen happen with many first time "ghost hunters, keep your wits about you and stay strong in

e phenomena) recording and automatic writing/drawing may be done as well which will often produce significant results. with experience, after a time, it may be interesting to attempt to make contact with extraterrestrial, non-human astral beings which exist unborn (in human flesh. this however, if the individual is not prepared, can prove dangerous and even mentally deadly. be prepared for such a rite. work within the astral plane is also a strength building exercise, and is essential to mastery of magick. 34 34 astral projection and the visitation of the dead -the psychonaut- you should adorn your chamber with vampiric symbols and darkside objects which stir your imagination. the first step would be to set a single red candle upon an altar. the altar can have any significant symbols on it

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

courtof the temple. part of the symbols are displayedthere to the initiate, but he is intentionally misled by false interpretation. it is not intendedthat he shall understand them, but it is intended that he shall imagine that he understandsthemthe true explanation is reserved for the adepts, the princes of masonry (those of the32nd and 33rd degrees (albert pike, grand master of american scottish rite freema-sonry)in spite of the efforts of science fiction and fantasy writers, it appears that humansare very far from a complete understanding of the forces that have shaped history orthe evolution of terrestrial societies. because they are in charge of the worlds media,the alien masters have been industrious and successful in putting atlantis in front of usas a long lost paradise, where wise

the outer courtof the temple. part of the symbols are displayedthere to the initiate, but he is intentionally misled by false interpretation. it is not intendedthat he shall understand them, but it is intended that he shall imagine that he understandsthemthe true explanation is reserved for the adepts, the princes of masonry (those of the32 and 33 degrees (albert pike, grand master of us scottish rite freemasonry)these types are over-represented among the world's politicians, generals, lawyers,judges, priests, teachers, bankers, magnates, dictators, and technocrats. like profes-sional terrorists and criminals, they commit corrupt acts on cue, on a daily basis. butunlike a criminal syndicate, they are not themselves conscious of their dysfunction.infatuated with their own importance, they f

teenth century, adopted anexclusively western doctrine wherein thoth, the traditionally styled great architect, was figurativelysupplanted by the judeo-christian god. by virtue of this adjustment, it is claimed that the originalsecrets of freemasonry have been lost but rather more to the point is that the old mysteries wereshunned by the hanoverian inventors of the english system (based on a york rite, which retains onlyvague allegories and obscure ritual. there is no alchemical science now taught in these lodges, as wasthe case with the early scottish rite; the emphasis is now on charitable works, coupled with meaning-less ceremonies that leave lodge members quite bewildered as to the true scientific nature of the order.(p. 161)canaanitesnamed after the cursed son of noah, canaan (see p

he washington monument was laid, the sunwould have passed over sirius (p. 138)the library of congresswhoever chose the day must have surely realized what was happening in the skies at that time: thesun and saturn were in conjunction in the zodiacal sign of virgo (p. 195)atlantis, alien visitation, and genetic manipulation245 appendix b: book abstracts house of the temple(designed for the scottish rite freemasons) the chart for the laying of the cornerstone, on october 18,1911, is very revealing from an esoteric point of view. the moon and v enus are together (conjunct) invirgo (p. 223)buzz aldrin/moon landingwhat is not widely known is that alongside the national flag, aldrin also carried a masonic banner. thishad been embroidered especially for this strange journey by the librarian of the

the atlantic ocean bordered by bermuda, puerto rico,and fort lauderdale, florida. 11.1500s in spain (33rd parallel, renegade jesuits and franciscans took the name alumbrados(enlightened. they believed in direct contact between the human soul and the holy spirit, whichprompted the inquisition to issue three edicts against the group.12. 1756 charleston, south carolina, the original site of scottish rite masonry in the united states, isonly 15 miles south of the 33rd parallel. 13.1826 masons murdered masonic whistle blower captain william morgan. captain morgan was anamerican freemason who wrote a book revealing masonic secrets, illustrations of freemasonry.one revealed secret was that the last mystery at the top of the masonic pyramid is the worship oflucifer, that is, satan. in the legend o

MICHAEL W FORD THE VAMPIRE GATE

gine the tendrils are released and drawn back. breath slowly and control your bodily movements. 5. repeat if necessary. ritual vampyrism 1. utilizing a mirror (symbolic of lilith) have an image of the individual in question ready. this may include photo but could be a drawing or name written on paper, depending on your ability and predilection. if you have something of your chosen, have it in the rite hold it and focus upon it. 2. calling the vampyric forces in terms of ritual focus visualize forces coming to you, acting according to your will. 3. imagine now your victim in the mirror. send forth your astral shadow to them, imagine breaking into their astral body through the object and the mirror. 36 4. draw in 9 deep breaths from both your nostrils and mouth. exhale slowly, controlling yo

ablished the person of your desire, you will want to prepare both the body and mind for the working. do note that no matter what people want to believe, the mind is directly affected by the body and its state therein. if you resist food during the day and retire to sleep without eating, hunger will run its course in your body, affecting the subconscious. if focused on 39 someone around a vampiric rite, your mind will go active therein. leaving the physical body as you will rise from your body, there is a focus of the element of which you will raise. the astral body is in direct control of the consciousness, the mind itself. the element of air is attributed to lucifer (samael) and lilith, the spirit of night and vampires. recite quietly with a candle for working: lilith, satrina, abyzou and

ation of the abyssic dragon the wreathing serpent vampiric rituals are by definition not lending to power from another. it is a predatory path awaken, conjure, encircle, devour, accumulate and ascend. as a luciferian, the balance of light and the higher articulation of the self is the most significant see the ritual of azal ucel, the shadow is equally important on a self-creation level. this is a rite focusing on the summong of the dragon, the forces of the subconscious, as tiamat, the mother of vampires. it then moves forward to empowering the self as vampire, tiamat s chosen vessel. use this ritual like the ritual of tiamat in liber hvhi, but this would be a much more simplified focus rite. the four infernal powers are symbolic of the raw primal aspects of the subconscious. the dragon co

self as vampire, tiamat s chosen vessel. use this ritual like the ritual of tiamat in liber hvhi, but this would be a much more simplified focus rite. the four infernal powers are symbolic of the raw primal aspects of the subconscious. the dragon commands that which sleeps within. 1. enter the temple such a ritual would be in a chamber where much of your magical work already happens. this type of rite is directed at inward energy and is centered around atavisms the abyssic dead is relating to the subconscious. utilize the varcolaci/astwihad sigil and 64 focus intently. one may use the leviathan sigil also, above a mirror directly above the altar facing the west. 2. announcement of self i am vampyre, the serpent who comes forth to awaken as a dragon before thee. i call to the darkness and t

e a language which means something to you it must stimulate the imagination. the vampyre magickian may use the yatuk dinoih and the drujo demana from luciferian witchcraft and liber hvhi in workings of not only sorcery, but vampyrism as well. arashk is the name of the demon who was said to have created the story of zurvan, that ahriman is equal to ahura mazda. by these words desire becomes flesh. rite: with a flame and a symbol of the eye with a mirror recite: it is my will to awaken arashk in my spirit, coil serpent! recite 9 times: 72 by chismak and arashk i shall become a serpent focus now on the eye opening within the mirror, then within your mind. this eye may be serpent-like or anything else you wish. it must be a focus on what you wish to become, what to transform into. this is an e

MICHAEL WYNN THE SOUL TRAVELERS

of spiritual transformation available to those black magicians who walk the left hand path, often called satanism. these magicians, using the power of the fallen angels lucifer and lilith, are unified with both the angelic and demonic counterparts; human beings who have undergone this ritual of transformation become what are commonly known as vampires. like all spiritual development, the vampiric rite is irreversible, but unlike the great work, it requires the selling of one s soul to satan; after the vampiric rite, the individual has no chance of redemption, and no chance to enter heaven. from this fact have vampires been rightly labeled the damned. theories and interpretations regarding the mark of the beast abound in religious and conspiracy circles but, in the occult, this phrase has o

ictim s blood; one of these popular conceptions is false, another is symbolic, and the rest are accurate. vampires do become excited when they feed, and do become stronger, but they do not actually drink blood, and they do not kill their victim. in movies and novels, the act of drinking physical human blood is symbolic for the taking of life-force. the bite of the vampire is also symbolic for the rite of transformation. vampires feed in the manner that all vampiric spirits feed, by coming into close proximity to a human, reaching out, and drawing life-energy out of their target s aura. the vampire extends from himself what are often described as thin, silvery threads which act as tubes or channels in which to siphon life-force from the etheric bodies of humans. so even though physical bloo

all themselves the reborn, or the many-born. in ancient egypt, those who desired initiation and transformation underwent a death and rebirth ritual by being blindfolded and led into the center of the great pyramid of giza. it was claimed that those who died in the pyramid resurrected as gods; they became powerful wizards called djedi. which is where george lucas got his jedi. in modern times, the rite of vampiric transformation still requires clinical death. some vampires are born, and often discover at around puberty that they are different from most people; this type usually claim to have many past-lives, as opposed to the human, whose soul is fresh and will only die once. this cycle of death and rebirth is often symbolized with a serpent eating its own tail. the many names these convert

MICHAEL W FORD NOX UMBRA

astaroth, living altars such as madame de montespan and madame de saint-font. blood and sacrifice should never be used or employed literally by an sorcerer. one should imagine or visualize, but to harm another human or animal in such an act is a vile misrepresentation of magickal practice and the sacred nature of living beings. the ritual of the summoning of the vampyric familiar is an initiation rite of exteriorization. while the sorcerer is creating an exterior force from the interior (the self, this is a process which austin spare introduced from his linage within the luciferian mysteries. the magician creates a visual image of a vampyre shade from which is an exteriorized form of the self, an elemental of the mind. this is clearly a building point of the will and an act of becoming. wh

hall set strengthen the shadow tongue of the serpent) by the blackened fire of my spirit, born in the shadows of the adversary, shall the dragon coil in my being! let the moon be born again in the darkness, from which my desires arise from the grave.the arcane of my self is great, such is the being of which i am! emerge again, awaken from yours sleep of thanatos" the binding of chains the vampyre rite of transformation the sorcerer who has developed the lesser and greater familiar, the very spirit and shadow of the moon and the sun, shall at one time seek a permanence of self isolation in the night. the vampyre is a symbol of survival beyond flesh, the spirit like djinn whom has tasted the elixir of hecate, the blood of the moon as the formula of transformation. the wisdom of the serpent i

ed robe and a mask of the dead (in the form of a skull, the bare mysteries which time does not hide nor tell. the human skull is considered as a symbol of baphomet, worshipped by the knight's templar. the skull is also a powerful fetish which may hold the familiar shades of the dead, a projected tomb of bone which holds the gravesoil and sigilic alphabet of the self in shadow. the magister of the rite recites "behold, the vampyre queen awakens before me, she whose skull holds the mystery of the grave. from your soul comes many serpents, those who breed the forms of dragons, your secret name is given to those of the corpse embrace, the blackened soil announces your children's birth. behold, the skull cap is filled with the elixir of life (lilith takes in hand the skull cap) let me drink of

ight, the serpents tongue shall speak of the secret alphabet which ye all shall scribe on the walls of the sunless palace, scribe your name in the black book of the dead, with the witchblood of your veins, you are all my children, of lilith-hecate, your father is ahriman, lord of phantoms and darkness (drink of the elixir- the skull bowl is passed to each. if only the magistra and magister of the rite are present, then just the magister shall drink of simulate if fake (i.e. theatrical) blood is used (lilith- magistra now robes herself in red) i now wear the caul of the witchborn, as i am blood and death, but also life, emergence and strength (lilith takes forth the skull or fetish mask and faces the magister) behold, my tomb of black earth, my mask of shadow and death. you shall all seek m

ay transform in spirit unto the phantom shade of the night, i shall become the wolf" take now the belt, and face the altar "from the devil shall this belt be given, and i shall wear with pride. whilethe skin of the wolf and the beast is upon me, i acknowledge then that iam of seraph blood, and i am of lucifer ian birth. i am both light and darkness, the essence of the opposer within. witness this rite of passage noctulia hecate and lucifer, may the devil grant me the gates of hell to open forth unto my form of the wolf. by the full moon shall transformation be complete" close circle. part two on the eve of the full moon prepare your chamber for the actual transformation into the werewolf shape. this form will be with you as you sleep and when you so seek, shall the shade flesh be worn to t

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

dnight s circle a commentary of azothoz a book of the adversary presented by the night ravener (akhtya seker arimanius michael w. ford- a brother in the pact of witchblood azothoz presents in poetic form the antinomian concept of separation from the natural order. this is clear throughout the various grimoires such as nox umbra, book of cain, yatuk dinoih, goetia (luciferian edition, and the toad rite. azothoz is actually a strong foundation from which these works arose. as written as lyric and poem form, the original praxis of the spiral force is not only directed inward, it is invoked in the circle of being. as some may have studied, aleister crowley[1] has placed significant focus on the spiral force, the traveling point of magickal energy. the same may be stated in the antinomian pract

MORALS AND DOGMA

se of what lies beyond it= ebe jenkins, inc. edition book manufacturers richmond. va. reprinted, february, 1944. preface. the following work has been prepared by authority of the supreme council of the thirty-third degree, for the southern jurisdiction of the united states, by the grand commander, and is now published by its direction. it contains the lectures of the ancient and accepted scottish rite in that jurisdiction, and is specially intended to be read and studied by the brethren of that obedience, in connection with the rituals of the degrees. it is hoped and expected that each will furnish himself with a copy, and make himself familiar with it; for which purpose, as the cost of the work consists entirely in the printing and binding, it will be furnished at a price as moderate as p

derate as possible. no _individual_ will receive pecuniary profit from it, except the agents for its sale. it has been copyrighted, to prevent its republication elsewhere, and the copyright, like those of all the other works prepared for the supreme council, has been assigned to trustees for that body. whatever profits may accrue from it will be devoted to purposes of charity. the brethren of the rite in the united states and canada will be afforded the opportunity to purchase it, nor is it _forbidden_ that other masons shall; but they will not be solicited to do so. in preparing this work, the grand commander has been about equally author and compiler; since he has extracted quite half its contents from the works of the best writers and most philosophic or eloquent thinkers. perhaps it wo

d more and written less. still, perhaps half of it is his own; and, in incorporating here the thoughts and words of others, he has continually changed and added to the language, often intermingling, in the same sentences, his own words with theirs. it not being intended for the world at large, he has felt at liberty to make, from all accessible sources, a compendium of the morals and dogma of the rite, to re-mould sentences, change and add to words and phrases, combine them with his own, and use them as if they _were_ his own, to be dealt with at his pleasure and so availed of as to make the whole most valuable for the purposes intended. he claims, therefore, little of the merit of authorship, and has not cared to distinguish his own from that which he has taken from other sources, being q

ip, and has not cared to distinguish his own from that which he has taken from other sources, being quite willing that every portion of the book, in turn, may be regarded as borrowed from some old and better writer. the teachings of these readings are not sacramental, so far as they go beyond the realm of morality into those of other domains of thought and truth. the ancient and accepted scottish rite uses the word "dogma" in its true sense, of _doctrine, or _teaching; and is not _dogmatic_ in the odious sense of that term. every one is entirely free to reject and dissent from whatsoever herein may seem to him to be untrue or unsound. it is only required of him that he shall weigh what is taught, and give it fair hearing and unprejudiced judgment. of course, the ancient theosophic and phil

; and is not _dogmatic_ in the odious sense of that term. every one is entirely free to reject and dissent from whatsoever herein may seem to him to be untrue or unsound. it is only required of him that he shall weigh what is taught, and give it fair hearing and unprejudiced judgment. of course, the ancient theosophic and philosophic speculations are not embodied as part of the _doctrines_ of the rite; but because it is of interest and profit to know what the ancient intellect thought upon these subjects, and because nothing so conclusively proves the radical difference between our human and the animal nature, as the capacity of the human mind to entertain such speculations in regard to itself and the deity. but as to these opinions themselves, we may say, in the words of the learned canon

MOTTA MARCELO THE COMMENTARIES OF AL

il to body and soul. we refuse to accept it as the surrender of the divine to the animal; to us it is the means by which the animal may be made the winged sphinx which shall bear man aloft to the house of the gods. we are then particularly careful to deny that the object of love is the gross physiological object which happens to be nature's excuse for it. generation is a sacrament of the physical rite, by which we create ourselves anew in our own image, weave in a new flesh- tapestry the romance of our own soul's history. but also love is a sacrament or transubstantiation whereby we initiate our own souls; it is the wine of intoxication as well as the bread of nourishment "nor is he for priest designed who partakes only in one kind" we therefore heartily cherish those forms of love in whic

is no less love in the petty personal sense; for love that makes two one is the engine whereby even the final two, self and not-self, may become one, in the mystic marriage of the bride, the soul, with him appointed from eternity to espouse her; yes, even the most high, god all-in-all, the truth. therefore we hold love holy, our heart's religion, our mind's science. shall he not have his ordered rite, his priests and poets, his makers of beauty in colour and form to adorn him, his makers of music to praise him? shall not his theologians, divining his nature, declare him? shall not even those who but sweep the courts of his temple, partake thereby of his person? and shall not our science lay hands on him, measure him, discover the depths, calculate the heights, and decipher the laws of his

o shall ye come to my joy. i charge you earnestly to come before me in a single robe, and covered with a rich headdress. i love you! i yearn to you! pale or purple, veiled or voluptuous, i who am all pleasure and purple, and drunkenness of the innermost sense, desire you. put on the wings, and arouse the coiled splendour within you: come unto me! see liber nv for t he general preparation for this rite of worship "pure heart--see liber aleph, chapter 65; the preliminary invocation of liber lxv; the obverse of the stele 666. also, the book of the dead (which was never "for the dead. it was the standard manual of astral travel, which people were supposed to practice assiduously while they lived. the mummification had as its purpose to delay the dissolution of the astral body of the deceased s

rom grosser sources--noise, radio, tv, subsonics, etc--become unable to perceive, and attune themselves to, her presence. it is not for nothing that nuit recommends that we worship her at night and in the desert! 63. sing the rapturous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you! all those acts which excite the divine in man are proper to the rite of invocation. religion, as understood by the vile, is the very opposite of all this. he--it--seems to wish to kill his--its--soul by forbidding every expression of it, and every practice which might awaken it to expression (true. for the awakening of the soul means change, under which the present form and condition of the ego must 'die. fearing this death, they confirm themselves in stagnati

rence to the two main types of the orgia of magick; i have already dealt with this matter in the comment. observe that in the 'mystic' work, the union takes place spontaneously; in the other, venom is shot forth. this awakes the earth to rapture; not until then does union occur. for, in working on the planes of manifestation, the elements must be consecrated and made 'god' by virtue of a definite rite. 27. there is great danger in me; for who doth not understand these runes shall make a great miss. he shall fall down into the pit called because, and there he shall perish with the dogs of reason. intellectuals err terribly when they force proletarians to get 'education' in the sense of ability to read newspapers. reason is rubbish; race-instinct is the true guide. experience is the great te

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

. visualize a silver crescent. this is the symbol of water. thank the spirits of water for all their help to others in days gone by. thank them for being with you on this day and at this hour. remove the image from your mind and face north again. say: these hands, this mind and this body shall be a channel through which power can flow. open your eyes and go about your daily affairs. practice this rite daily. get the wiccan habit. set up those harmonic vibrations that are so essential to the craft. anytime you feel like putting a triumphant emphasis on to a magical working, or you wish to make absolutely certain that a particular spell or ritual is totally successful, align yourself with the elemental forces. it will add that final whammy of force and direction to your efforts. a thank you

st way of strengthening a ritual is to align with the elemental forces of earth, air, fire and water. i suggested he should continue with the relaxation technique and add the elemental ritual to his magical workings. i ended the email by asking him to keep me informed of his progress. another email arrived from paul a few days later. since you asked, he wrote. last night i performed the elemental rite you sent me for the first time. it was a very positive experience! i put off starting it for a couple of days, as i could not find my trusty compass to make sure i was facing the four directions. i did a best guess even though my sense of direction could have been slightly off. amazingly, i felt a powerful sense of friendship and rapport with each of the 4 elemental forces and spirits as i sp

if you wish. you must get involved. when you are ready, give thanks to astaroth and bid him farewell. keep the money in your pocket or purse. don t spend it for at least ten days or until the money appears, whichever occurs first. this is a very personal magical working. you conjure astaroth in your own way and with your own words. your emotions will be stirred by this working. this ancient money rite is particularly effective in bringing smallish amounts of money at frequent intervals $50 one day $30 the next $100 the week after all from the most unexpected sources. use it regularly and it will solve your financial worries for life. i would suggest you cast this spell on a wednesday, between 10pm and 11pm, about one week after the new moon. thank you letter #3 one thing leads to another a

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

benedictines and their monastic brotherhoods of builders? as far as this primary role played by the culdees is concerned, it is 48 the origins of freemasonry from ancient times to the middle ages important to separate what is certain or at least probable from what is most likely legend and exaggeration. first, let us look at the specific religious elements of culdee belief. the culdees followed a rite that was different from but not fundamentally at odds with the roman rite. there are six particular points on which the two differ: the date when easter is celebrated, the importance of the tonsure, the episcopal consecration, baptism, the use of the gaelic language, and the marriage of priests. there was no truly doctrinal divergence or heresy on the part of the culdees, but they maintained

ed, the importance of the tonsure, the episcopal consecration, baptism, the use of the gaelic language, and the marriage of priests. there was no truly doctrinal divergence or heresy on the part of the culdees, but they maintained a spirit of independence that could and did inspire conflict. as an example, after benedictine monks in 710 succeeded in converting the pictish king nectan to the roman rite, the king then commanded the monks of iona to adopt the roman date for easter and the roman tonsure. they refused, however, and were forced to leave their monastery and scatter throughout the mountains. through their actions, two men often confused with one another have come to epitomize this celtic christian community: saint columba (known in ireland as columkill) and saint columban. saint c

the clergy of saint peter's cathedral. he asked that they pray for his victory and consequently, on his return from a victorious campaign, gave them a special donation or tithe on wheat throughout the entire diocese to aid them in their pious and charitable works. their history also tells how edwin, athelstan's son, gave york a masonic charter in 926. this celtic or scottish (in the broad sense) rite, pronounced by the synod of cashel, persisted until 1172, the date when henry ii had gained enough power to enforce its condemnation. certainly the contributions of celtic christians were significant. historians have often stressed the importance of celtic art in the early middle ages. architecture, carving, and the application of metals onto objects of worship were among the practices at tha

ity to utilize it competently. in addition to the divergence of the culdeen and roman rites, lack of skill with stone was very likely the reason that compelled seventh-century missionaries to select the roman scholoe as their source for qualified workers. in the eighth century, the venerable bede recorded in his historia ecclesiastica that nectan, king of the picts, who had converted to the roman rite, no longer wanted wooden churches like those built by celtic architects. he asked the abbot geolfrid (an anglo-saxon who 50 the origins of freemasonry from ancient times to the middle ages also followed the roman rite) to send him architects to build a church in the style of the romans. culdeen influence is much more noteworthy in ornamental art, mainly in sculpture, many examples of which ha

ngs us up to the eleventh century. but with respect to earlier centuries, there is little remaining architecture by which we can judge the culdeen influence. nevertheless, it must be acknowledged that the culdees had acquired some renown in this field, as demonstrated by the expressions used to characterize their works or those that followed their style: more scotto, or "according to the scottish rite; opus scotturum, or "the work of the scots; and even juxta morem hibernioe nationis, or "according to the custom of the irish nation" most important, these phrases and the other remnants we have looked at in this chapter attest to the survival of organized building associations with traditional roots through the centuries of barbarian dominance. 4 secular brotherhoods: the germanic and anglo

NECRONOMICON ALAZIF

re them the talisman of yhe upon which they shall bow to thy power and answer thy demands. al azif page 16 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 when thou would banish those that you have called forth intone the words: imas, weghaymnko, quahers, xewefaram which closeth the gate, and seal with the sign of koth. ye formula of dho-hna whosoever performeth this rite with true understanding shall pass beyond ye gates of creation and enter ye ultimate abyss wherein dwelleth ye vapourous lord s'ngac who eternally pondereth ye mystery of chaos. trace ye angle-web with ye scimitar of barzai and offer the mystic suffumigations with the incense of zkauba. enter ye web by the gate of the north and reciting the incantation of na (thus: zazas, nasatanada, zazas za

NEW WORLD ORDER OR OCCULT SECRET DESTINY

ctest sense of the word. antichrist means substitute for or in place of christ. she goes on to say that these ancient mysteries were originally given to humanity by the hierarchy [of which djwhal khul is a part of] and contain the entire clue to the evolutionary process, hidden in numbers, in ritual, in words and in symbology; these veil the secret of man s origin and destiny, picturing to him in rite and ritual, the long, long path which he must tread, back into the light (ibid, p.121-22) so what do we have here: the new age tells its disciples that they are working for the hierarchy. the teachings of the new age are giving by the hierarchy. the movement for the installement of the antichrist is giving the go-ahead by the hierarchy djwhal khul s number one message for new age disciples is

ONYX TABLET OF SET

king old routines and discovering the wealth of resources around you. this will not only give you great opportunities for transformation, but will help make you an effective leader of a local pylon. 5. discover the magical history of your community. learn its ghost stories, folklore, and work by previous occultists. if you can, discover a magical event that has taken place where you live and do a rite of synthesis with it. first spend a day interacting with the event, in a manner of your own choosing. then a day contemplating your own goals. then on the third day send forth your blend of the two things into the world- while linking the event with the eternal set network. this will not only allow you to tap into what is hidden in your domain, but it will make a very magical host for visitin

PATH OF INITIATION

ions try to take control of this process, act as "guardians" of it, teachers of it, but i believe that this is haphazard at best; it leads often to a certain abuse of power and a harmful egocentrism that does more harm than good. no group is supposed to be about its members, titles, leaders, or their activities, but about the greater fate of illumination. all members of a true grouping of the old rite will seek to cast away identity and worldly titles and powers to the great darkness of wisdom below, and all are submerged in the singular desire for the dark and light illumination of the mysteries, and for kinship with the potencies in the land. the true group is a group of people who know a certain humbleness, and who seek a common spring of eternity, driven by a common thirst- a thirst fo

PHILIP NEIL MYTHS LEGENDS EXPLAINED

s they are sacred charters for existence. to understand them fully one must enter eternal time. similarly the myths underlying navajo rituals such as mountainway (see pp. 92 93, and its sandpaintings of the holy people, define and express what it means to be navajo. at the end of such a ritual, the world before me is restored in beauty. when jasper blowsnake revealed the sacred winnebago medicine rite to anthropologist paul radin (published under the title neolithic mother goddess the venus of willendorf, a stone figurine of a fertility goddess found at willendorf in austria, dates from the neolithic period. the breasts and belly are deliberately exaggerated in this representation of the great mother goddess. nut, the egyptian all-mother the egyptian sky goddess nut arches over the earth i

t became regarded as the mother of all, for even the sun god re entered her mouth each night to travel through her body and be reborn next morning. a figure of nut inside egyptian coffin lids promised the same nurture and rebirth for the souls of the dead. introduction 10 the road of life and death, he was unveiling a mystery as great and as secret as that of eleusis. never tell anyone about this rite, ran the ritual. keep it absolutely secret. if you disclose it the world will come to an end. we will all die. the secrecy required of initiates into the mysteries of eleusis was so absolute that we are left to guess from fragments of evidence both what the rituals were and what they meant. culture heroes one of those fragments is the moment in the demeter myth when, having taken a position i

. the book of the dead re-harakhty thoth after osiris descended to the underworld, he could no longer rule his earthly kingdom, so he bequeathed it to his son horus. but his evil brother seth, the god of chaos and confusion, laid claim to the throne. only after 80 years did re judge horus the winner, award him the kingdom, and banish seth to the desert. horus first performed the key mummification rite of opening the mouth on his father osiris. with other rites, it ensured that all the bodily functions could be restored after death through the spells contained in the book of the dead. horus as a wedjat eye hunefer the gods who sit in judgment of hunefer include utterance, perception, and the southern, northern, and western ways. souls in the balance after death, each person went before osir

oked as a battle god. here, he carries an ax, but more frequently carries the spear gungnir; one of his epithets is spear-brandisher. odin inspired warriors with battle ecstasy, and welcomed the battle dead in his paradise hall of valhalla. world tree odin once hanged himself on the world tree, yggdrasil, for nine days and nights. pierced with a spear, he sacrificed himself to himself, in a magic rite to bring him hidden knowledge. on the ninth day, he saw magic runes below him. when he managed to lift them, they set him free and filled him with power. the valkyries the valkyries were supernatural women who had several roles: they lived with odin in the golden hall of valhalla, where they served ale to the shades of dead warriors; they also rode into battle in armor, wielding spears, and a

clothes left on the shore by a bathing gull-maiden, and married her. they had two children, but the gull-wife hankered for the freedom of the air. when a flock of gulls flew by, they plucked their wings and stuck feathers on the wife and children, and they flew away. but the husband traveled to the country of the birds and won his wife back. he anointed her with reindeer blood (the most important rite of chukchi marriage) and she ceased to be a bird and became truly human. the harsh climate of the arctic has forged an equally harsh mythology, in which such key figures as sedna, mistress of the sea beasts (see below, enact stories of primal violence. the sealskin painting shown here depicts this disturbing world in which spirits and humans share the same air, and there is a constant lurking

PHOSPHORUS

es of the dead and the gateway of twilight. 1. mephistopheles, how this daemon represents both earth and spirit and the unity within. the evocation and invocation of mephistopheles to absorb a hidden atavistic knowledge of the daemonum of the earth. see mephistopheles conjuration by michael w. ford 2. the assumption of the flesh of the devil, the power of initiation and the mark of the devil as a rite of passage. the god form of satan the adversary is to understand the fallen aspect of darkness to the 12 rise into the dark light, thus a balanced initiation of flesh and spirit. see book of the witch moon. 3. the astral sabbath, dedication to, preparation and emergence into the astral plane. complete records and insight through including if famulus attends the self. 4. averse tree of life (d

ght, a fire which burns with lust and demonic strength of spirit. i shall seek thy guidance in dreams, open now the way before me! i thank you spirits of the witch-path and nephillimic way! so it is done! rites of focus- 1. invocation of the adversary 2. an invocation to the holy guardian angel, spirit of the adversary who resides in darkness and light azal ucel the ritual of algol 16 (veneficium rite) phosphorus opening of the eye rite the veneficus and initiate shall have the algol sigil above their altar; they shall be robed in black representing wisdom. the algol sigil is a mirror of the self and the possibilities of becoming. the complete symbolism of algol is revealed to initiates of the black order of the dragon. face the algol sigil- i behold the circle of timeless existence, guard

initiate shall have the algol sigil above their altar; they shall be robed in black representing wisdom. the algol sigil is a mirror of the self and the possibilities of becoming. the complete symbolism of algol is revealed to initiates of the black order of the dragon. face the algol sigil- i behold the circle of timeless existence, guarded by leviathan i call to the four quarters to witness my rite of darkness and flame, and the light which illuminates within. before me, the algol star of the adversary, the corpses piled and devoured by flame that which arises from death reborn, al ghul, rosh ha shaitan, phantom star, daemon of my night born illumination. i dive now from the heavens of light with emerald wings, i fall into the darkness to become as a dragon, to know the ecstasies of lig

lf- liberation and antinomian self-deification through high and low sorcery and what is called magick. each veneficus frater and soror is a bearer of the luciferian gnosis, the two octaves of saturn known as the celestial and infernal sabbat. 2. phosphorus is a left hand path order, individualistic and focused on the solitary path. 3. the ritual of casting the shadow of cain is a simplified focus rite on dedication and empowering the shadow and daimonic consciousness of self. it is nearly identical to what austin osman spare called self love. 4. the grand luciferian circle is the center of deific self-immolation, the initiate invoking and becoming as lucifer. the original foundation of this design was circulated in some vampyric covens focused on nightside dream sorcery in the mid-1990 s

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

e balance of asmodeus/ahriman is to unite the materialistic flesh side of life with the spiritual, or luciferic. falling to either side could result in the destruction of the self. black magic is the focus of making the psyche immortal, surviving earth bound after death. luciferic magick is the focus of astral projection and holy magick. ascension is the primary goal, to rise towards godhead. the rite of lucifer was designed through my personal experience to affect the individual in several ways. change is often reversible if the self is not on the same level as the rest. this translate that change must happen on every molecular level. the whole must be impacted from all sides. lucifer is to be absorbed and forgotten. the fall is simply the seraphim descending into the flesh, the brain of

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

of the law "thoth-tarot" and such an edited work as "the goetia. the map towards godhead soon comes into clear and unadulterated focus. perception is existent through the use of all senses available. experience and knowledge is the faustian key to the next step of evolutie the spurious rites of memphis and misraim albert pike, d d x& william l. cummings, d d x whatever the merits of the egyptian rite, or rite of memphis may be, it is quite sure that it is not generally recognized as a legitimate rite of free- masonry; that the bodies of it in the united states of america are entitled to and receive no consideration, it having been constantly used here for purposes of private profit; and that elsewhere in the world it has only here and there two or three isolated supreme powers which canno

masonry; that the bodies of it in the united states of america are entitled to and receive no consideration, it having been constantly used here for purposes of private profit; and that elsewhere in the world it has only here and there two or three isolated supreme powers which cannot be recognized by nor have relations of correspondence and amity with, those of the ancient and accepted scottish rite. xalbert pike, january c a, b i i e1 during the eighteenth and nineteenth centuries, degree fabricators created literally scores of masonic rites, most of which disappeared leaving little or no trace. of all the rites that survived, however, the most significant remains the ancient and accepted scottish rite. founded in b i a b in charleston, south carolina, it has become the largest and one

ace. of all the rites that survived, however, the most significant remains the ancient and accepted scottish rite. founded in b i a b in charleston, south carolina, it has become the largest and one of the most respected masonic rites in the world. because of its success numerous imitators have appeared, the most infamous being joseph cerneau s so-called supreme council. like the cerneau scottish rite, two other notorious contenders, called the rite of memphis and the rite of mis- volume j, c a a b b e h raim, also borrowed from the rituals of the scottish rite, hoping to capitalize on the scottish rite s popularity and success.although regular masonic authorities quickly condemned them as spurious and clandestine, small groups were occasionally revived in the united states until they were

e attention to either of these rites. his earliest comments reflect a type of sympathetic indifference, and reveal that he did not yet know how specious they actually were. by the b i g as, however, his study convinced him that both the rites of memphis and misraim peddled cheap wares which were unworthy of consideration by freemasons. we extract pike s article, the grand orient of france and the rite of memphis, from his b i g f allocution to the supreme council.2 william l. cummings s 1936 study in his b j d g allocution to the grand college of rites, grand chancellor j.hugo tatsch stated, for the b j d g issue of collectanea i have selected the fine article of fellow william l. cummings, on the spurious rites of memphis and misraim, to which should be added the able translations, never

wn as one of the contributors to and editors of coil s masonic encyclopedia( b j g b. readers should bear in mind that this paper does not take into account the many subsequent changes in freemasonry in france. extracts from brother cumming s paper,with corrected dates,were used as an introduction to a publication of one b e i heredom albert pike& william l. cummings version of the rituals of the rite of memphis. in our reprint of the cummings paper, the corrected dates are set bold in brackets, e.g [may c f, b i e b, to indicate those published in collectanea, vol. d (grand college of rites of the u.s.a, b j e c, p. b g. the appendices the sovereign sanctuary recorded the dissolution of the rite of memphis and its final absorption by the grand college of rites of the united states of amer

RABBI MOSHE WISNEFSKY APPLES FROM THE ORCHARD THE ARIZAL ON THE PARASHAH

immediately before the animal is slaughtered, the owner of the sacrifice must confess his sins (in the case of a sin offering or burnt offering) or express his thanksgiving and joy (in the case of other 1 leviticus 2:13. 2 see, inter alia, exodus 29:38-41. the arizal on parashat vayikra 413 offerings) to g-d.3 the intention of the priest while offering the sacrifice is an essential aspect of the rite; if something is amiss in his intentions it could render the sacrifice invalid. these [five aspects of the sacrifice] are the nefesh, ruach, neshamah, chayah, and yechidah. in addition to manifesting themselves in the material reality of this world (and the gproto-material h reality of the spiritual worlds, the five partzufim correspond to the five aspects of the spiritual reality of creation

evil. if the slaughtered animal is found to be unfit to be eaten or sacrificed, it means that the soul or divine spark it was hosting is not yet ready to be elevated by human consumption, and must return again to repeat the process until it is sufficiently gscrubbed h of its existential crust to ascend into holiness. from the above passage we see clearly how at least one aspect of the sacrificial rite is considered synonymous with eating, and that the same dynamic of rectifying the primordial shattering of the vessels of tohu (which was later acted out in the primordial sin of the tree of knowledge) applies to both. from here come all the sayings of our sages that a man fs table is like an altar and effects atonement for him, the custom to salt the bread 3 exodus 22:30. the arizal on paras

and divine closeness to leave a person with the dejected feeling of his own worthlessness that would in turn make him give up! thus, before he even begins to pray, he should separate himself from this negativity, this leftover ash that will result from his ardent, fiery service of g-d. therefore we read this passage of the bible before morning prayers, in order that it be as if we performed this rite in the temple. we are thus protected, with g-d fs help, from any negative side effects of ecstatic meditation and prayer .translated and adapted from sha far hamitzvot and sha far ruach hakodesh 439 parashat shemini the latter half of this week fs torah portion contains the basic laws of kashrut, detailing which animals may and may not be eaten. kosher animals include domesticated animals (ca

gthey die, h it is because of the lack of chochmah [to be continued c .translated and adapted from sefer halikutim and sha far hamitzvot 7 3:47a. 8 nedarim 64a. 9 job 4:21. 10 ecclesiastes 7:12. 471 parashat metzora the portion of the torah for this week begins with a discussion of the purification rites a person afflicted with tzara fat must undergo when he is cured. one of the features of this rite is that gthe priest shall take two live, ritually pure birds c. the priest shall order one of the birds slaughtered over fresh water in an earthen vessel. he shall take the live bird cand dip cthe live bird in the blood of the bird that has been slaughtered c. he shall then set the live bird free in the open country. h1 as we explained previously, the afflication of tzara fat is not simply a

biblical passage9 in which g-d commands abraham to circumcise himself and all his present and future male offspring, the word for gcovenant h [brit] occurs thirteen times. clearly, this redundancy is not necessary for the prose of the story, and exists only to allude to the fact expressed in the sages f statement. the inner meaning of the 13 gcovenants h made concerning circumcision is that this rite evokes the thirteen attributes of mercy, and brings the jewish male child into this super-rational relationship with g-d (jewish females are considered innately, automatically circumcised,10 and therefore no rite is necessary to initiate them into this covenant) thus, there is an innate connection between the upper beard, the thirteen attributes of mercy, and the lower gbeard, h which surroun

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

n interior development so that we may solve our personal problems and handle more satisfactorily the rather difficult process of living today? and is this sort of thing what the adepts of old implied by initiation? and if this is all there is to it, why should so many modems have been so curiously perturbed and excited by it all. some other meaning must be latent herein; some other purpose to the rite must have been understood by their original observers whereby they were spiritually assisted and aided not only to deal adequately with life but to further the conquest and manifestation of their own latent spiritual nature. for despite every record, and every learned attempt to penetrate into the sigruficance of these rites, as to the exact procedure of the theurgic technique we still obtain

lasting abode of the light. 28 the golden dawn even in the communication of the usual claptrap of secret societies, the signs and grips, all these are explained solely in terms of the quest for the light. also the various groupings of officers and their movements in the temple are not without profound meaning. these should be sought out, since they constantly reiterate the implicit purpose of the rite. thus, at the altar, the three principal officers form about the candidate a triad, representing in symbolic formation again the supernal clear light of the void, and this also is represented by the number of the circumambulations about the confines of the temple. the white cord bound thrice about the waist has reference to the same set of ideas. even upon the altar of the temple are symbols

ruth. move therefore and show yourselves. open the mysteries of your creation. be friendly unto me, for 1 am the servant of the same your god, a true worshipper of the highest" this grade, referred to the veil paroketh, which separates the first and second orders, is intermediate between the purely elemental grades and the spiritual grade of adeptus minor. a crown to the four lower elements, this rite formulates above earth, air, water and fire, the uppermost point of the pentagram, revealing the administration of the light over and through the kingdom of the natural world. it con- u u u cerns itself with the recapitulation of the former grades, co-ordinating and equilibriating the elemental self which, symbolically sacrificed upon the mysticalaltar, is offered tothe service of the higher

find numerous ways of consciously producing mental receptivity to the intended work. one could begin by quieting the mind with rhythmic breathing and meditation on an appropriate image; for example, a great preparation for a grade ceremony would be to contemplate the appropriate symbolism as in the meditation given in each grade's knowledge lecture* groups or individuals may decide upon a special rite of entry into the temple signaling commencement of ceremonial behavior when all is ready to begin. a quiet, though not somber, mood should be encouraged, limiting extraneous speech, movement and noise. make doubly sure all is arranged and supplies available as needed before starting to avoid last minute shuffling. lock doors, draw curtains, take the phone off the hook and in general ensure as

s return upon itself, from without inward from the four quarters to the center, and become by sacrifice and transmutation, an offering acceptable, a body glorified. chief adept unseen sounds gongs once. 2nd ad (to phil) you will now quit the temple for a short time, and on your return, the ceremony of your advance will be proceeded with. phil. gives sign of silence and is led out by hiereus <175> rite of the pentagram and the five paths. temple arranged as in diagram. 2ndad. sits on dais at s. e. 3rdad. sits on dais to n. e. altar in yesod under hanging pentagram. on it are the 4 elemental emblems- incense, cup, rose leaves and salt. in middle, tablet of union gong brazier i chief d c1 t white lamp incenca for altar. n b 2 a 3 2 ds tablet adept. east hegemon incense cup of wat cr rose- lea

RELIGIOUS TENANTS OF THE YEZIDI

the service already described as being performed at the shaks of sheikh mohammed every tuesday and thursday after sunset has respect to these two days--as the day with all easterns begins at that time. friday, however, may be observed to conciliate the mohammedans. none fast on these days, nor do any abstain from work; in fact the visit of a few kaww ls to the village shrines seems to be the only rite by which these days are hallowed. the only fast of the yezeedees is kept for three successive days in the month of december, when they profess to commemorate the death of yezeed ibn moawiyah. this also i consider another artifice to conciliate the bigotry and intolerance of their mohammedan rulers. their seeming neglect of this exercise may be regarded as another feature of magism, since zoro

t they have no real respect for any of the distinctive doctrines of isl m, and if a few of their fak rs have learned to read a chapter or two of the koran, the unwelcome task has been undertaken with the same object, viz. in order that their sect may be the more readily tolerated, or for the sake of learning the language of their rulers. circumcision cannot be regarded as a distinctive mohammedan rite, nor is it deemed indispensable by the yezeedees. the large tribe of the khaletiyeh on the tigris about radhw n do not practise circumcision, nevertheless they are held to be orthodox yezeedees. the sacerdotal order of the yezeedees, like that of the magi of old, is extremely numerous, and it; divided into five castes which are prohibited from intermarrying, and are thus kept distinct. the fi

RITE OF THE OPPOSER

are possible; but humanly speaking there seems little hope of the conversion of these heathen until the native churches shall have risen from sleep, and again trimmed their lamps with a zeal and love such as were exhibited in the early nestorian missionaries, who earned the glad tidings of the gospel into the wilds of tartary, and planted the banner of the cross among the refined pagans of chiwia rite of the opposer by andrew chumbley the intent of this rite is solely that given unto it by its practitioner in reciprocation to the intent of the current summoned through its practice. the functions and applications are revealed solely through its practice and subsequent adaptation by the practitioner in accordance with such secret and unique directions as are revealed unto him. the initial di

as in salutation towards the shadow; with a single breath or orison extinguish the candle. then, as directed, walk away from the place of solitude and turn not to gaze back from whence you came -for such is a custom of arte. the prayer of design may also be used in isolation or as an adjunctive/declaration in other suc h ritual/meditative procedures. an example of the practical adaptation of the rite as given above: in contradistinction to using toward and against the shadow as the determinants of the rite's polarities, employ such stellar analogues as the pole-star and the dog-star. also the direction of orientation may be changed from widdershins to deosil in alteration, according to whether the rite is performed at dusk or dawn- or in the dark or bright fortnight of the lunar month. th

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ey are.now, frater zelator, having passed through the ceremonies required by our ordinance, and havingknelt before the altar of light, you are permitted to join in the mystic labours of this grade.this privilege is conferred only upon discreet and worthy men to whom the revelations oftheosophy and hermetic science may be safely confided. in our ceremony you may have noticed asimilarity to certain rite practised in the ancient mysteries. it is thus that we hope to lead the sincereaspirant to the lofty realms of intellectual truth and to the knowledge of the everlasting. we tracethe growth of our philosophy through the remotest avenues of time, sustained by the continuousadvent of sages and magi, a grand and spiritual procession of teachers illuminating the pathway towisdom, the great and wi

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

. christ did not put his teaching into writing, and only revealed it in secret to his favoured disciple, the one kabalist, and he a great kabalist, among the apostles. so is the apocalypse the book of the gnosis or secret doctrine of the first christians, and the key of this doctrine is indicated by an occult versicle of the lord's prayer, which the vulgate leaves untranslated, while in the greek rite, which preserves the traditions of st. john, the priests only are permitted to pronounce it. this versicle, completely kabalistic, is found in the greek text of the gospel according to st. matthew, and in several hebrew copies, as follows. the sacred word malkuth substituted for kether, which is its kabalistic correspondent, and the equipoise of geburah and chesed, repeating itself in the cir

of pythagoras, who is well known to have been followed literally by a swarm of unintelligent disciples; and indeed amongst our provincial superstitious observances there are many which belong indubitably to the primitive misconception of pythagorean symbols. superstition is derived from a latin word which signifies survival. it is the sign surviving the thought; it is the dead body of a religious rite. superstition is to initiation what the notion of the devil is to that of god. this is the sense in which the worship of images is forbidden, and in this sense also a doctrine most holy in its original conception may become superstitious and impious when it has lost its spirit and its inspiration. then does religion, ever one, like the supreme reason, exchange its vestures and abandon old rit

ROBERT KIRK WALKER BETWEEN WORLDS

is, at one time] they were, to cast out devils, whereof i have given a smattering to let [you] see the many foolish conceits and dangerous customs, in the critical and peremptory observance whereof many of the scottish-irish weary and burden themselves [with, to the greatest neglect of better usages and injunctions. they set about few actions all the year over without some charm or superstitious rite interwoven [with them, which has no visible natural connection with the affair [in hand, about which it is made [or] to further it. yet they have been taught in this manner of old [that is, by tradition] to keep them in an implicit obedience, still busy, and yet still ignorant every age transmits such supposedly profitable folly, and reckons it a greater piaculum to neglect such [traditions]

RUBY TABLET OF SET

ervice commemorating the death and resurrection of christ. it follows a specific format called the canon of the mass, which can be embellished. however, the basic formulas must be used in the sequence and wording decreed by the church. to tamper with this is considered blasphemy, which is why the satanic rites called black mass that parody this canon frighten devout catholics so much. there is no rite considered more powerful or sacred to catholicism- or the anglican church- than holy mass. high mass and solemn mass are embellishments with music, incense, more celebrants, and extra invocations. low mass has no music, one priest, and is the quickest to complete, usually done in half an hour. this is the early morning sunday mass for the fishermen, farmer, or years ago the domestics. nowaday

attitude prevails within the temple of set; we have magicians, not cliques whispering this or that about other cliques. it makes for good working relationships to follow such precepts and approaches; regardless of the individual magician's sexual tendencies, the magic will work. the author of this piece, being most notoriously dour and puritanical, of course knows nothing of any of these matters. rite of setian passage the ritual area is set up with an altar containing the following: a source for the black flame, an aluminum foil baking dish on a hot pad, candles as needed for light, a censor that can be moved about the chamber, myrrh, frankincense, and incense pellets, the blue feather of maat, and the bell. in the center of the chamber is an oblong narrow table, draped in black, represen

can be moved about the chamber, myrrh, frankincense, and incense pellets, the blue feather of maat, and the bell. in the center of the chamber is an oblong narrow table, draped in black, representing the coffin. upon it is placed a painting of the name of the deceased, and the funeral boat that carries the soul to the tuat. it will be commended to the abyss (the flame) at the working part of the rite, much as the viking tradition of setting the funeral boat afire. four setians mark the cardinal points and stand beside the coffin. each represents a neter associated with the tradition of the canopic jars (the jars containing the vital organs. they hold one unlit candle each, and have a protective role toward the deceased. a fifth setian is robed in black, and his head is completely covered

sociated with the tradition of the canopic jars (the jars containing the vital organs. they hold one unlit candle each, and have a protective role toward the deceased. a fifth setian is robed in black, and his head is completely covered by a black cloth or hood. he/she represents the shadow of the deceased, and stands at the foot end of the coffin. the celebrant speaks for the next of kin in this rite. proclamation of purpose gbrothers and sisters of set. hail to our prince the lord of darkness! in his name we link hands across the aeons. from the ancient times we bring forth this memorial rite, and see it through the eyes of set. h git was believed among the ancients that the deceased did not embark upon the final journey until the funeral rites had been performed in their name by those c

ess! in his name we link hands across the aeons. from the ancient times we bring forth this memorial rite, and see it through the eyes of set. h git was believed among the ancients that the deceased did not embark upon the final journey until the funeral rites had been performed in their name by those closest to them. let us remember our brother adept rick furgeson, and bid him farewell with this rite. h gin a letter from his best friend, setian kevin delong, we learned of the last days of our brother. the portions of this rite that speak of him personally are taken from the letter of setian delong and the newspaper article that accompanied it. h gwe first met him as a young man of 21 in new orleans, for the unofficial gathering of setians that replaced conclave for that year. he journeyed

SABBATIC KABALA OF THE CROOKED PATH

nce of mercury has stirred up the water and the alchemy has started. in this phase of creation "vac" is important "vac" is an aspect of sarasvati as the goddess of speech, signifying sound, or rather the primordial sounds of creation. breath is air and the component needed for transmutation, as seen in the techniques of pranayama. it is this mercurial air of creation the water has stirred up. the rite of ingress, or the establishment of the point and its adversary into the one. the text itself called the eight steps of the rite of ingress gives a detailed outline of the procedure to follow (p. 124- 125) and several important keys to its understanding are freely given to the seeker. further the first few steps of the symbolism of the mouth is seth forth in the form of mantra and word sigil

SALMANRUSHDIE THESATANICVERSES

dering who made the baby, i should think myself lucky it's not a cockroach, or a mouse" after this second daughter she told sufyan that enough was enough, and ordered him to move his bed into the hail. he accepted without any argument her refusal to have more children; but then she discovered that the lecher thought he could still, from time to time, enter her darkened room and enact that strange rite of silence and near-motionlessness to which she had only submitted in the name of reproduction "what do you think" she shouted at him the first time he tried it "i do this thing for fun" once he had got it through his thick skull that she meant business, no more hanky-panky, no sir, she was a decent woman, not a lust--crazed libertine, he began to stay out late at night. it was during this pe

best i knew" she smiled an inward smile as she spoke, tolerating him in memory as she had not always managed to during his life, when he was frequently appalling. for example: he developed a hatred of communism which drove him to embarrassing extremes of behaviour, notably at christmas, when this jewish man insisted on celebrating with his jewish family and others what he described as "an english rite, as a mark of respect to their new "host nation- and then spoiled it all (in his wife's eyes) by bursting into the salon where the assembled company was relaxing in the glow of log fire, christmas tree lights and brandy, got up in pantomime chinee, with droopy moustaches and all, crying "father christmas is dead! i have killed him! i am the mao: no presents for anyone! hee! hee! hee" allie on

SATANGEL

onaries between god and humankind and lead the forces of heaven in their constant struggle with the infernal legions. they are the seven angels that stand before god in revelations. the koran of islam recognises four but names only two- jibril (gabri-el, and micha-el. these two also appear in masonic and psuedo-masonic occult lore, accompanied by rapha-el and uri-el, as are summoned in the lesser rite of the pentagram. these are the four guardian angels. the other three are traditionally chosen from remi-el, sari-el, ana-el, ragu-el, razi-el and metatron. metatron according to rabbinical texts he is really the greatest angel of all. in christian texts he is variously called prince of the divine face, angel of the covenant, king of angels, and the lesser tetragrammaton (yhvh, and is charged

f the art is traditionally empowered through their inscription and intonation, as are a great number of talisman and spells. such is an ancient and universal belief, and may be found throughout all traditions that deal with spirits and sorcery. in witchcraft, the names of those entities whose powers and natures are aligned to the desired outcome may be used to tap into their power. for example, a rite to attract material wealth might call upon the names of mammon and astaroth for added power. such might be inscribed upon a talisman, or intoned as a mantra to aid the trance during some other form of ritual. this is quite apart from the more extreme forms of sorcery, where the spirits might be more actively evoked to manifestation. having considered first the hierarchy of heaven, here follow

rries a torch with which he sets aflame to great places. may answer truly about private matters, or make one witty. akephalos (hellenistic egyptian) the headless one. perhaps originally a manifestation of osiris, the akephalos appears in ancient hellenistic and egyptian papyri dealing in magick. the word also appears as a designation for a demon created from the spirit of a beheaded criminal. the rite of the bornless one is employed in goetic evocation, chiefly through the innovation of aliester crowley. alloces (goetia, 52nd spirit. duke commanding 36 legions. a soldier with a red face and flaming eyes, with a huge and course voice, riding a horse. teaches astronomy and liberal arts, gives good familiars. the name possibly has its roots in the greek allecto, meaning she who is unremitting

y the magicians and witches of pagan europe, the hindu tantrics, or even the voodoun practitioner of modern new orleans. here follow a selection of well used tried and tested ritual formulae, drawn on the most part of those grimoire spoken of in the introduction, and supplimented by more modern works illustrating the evolution of what might be termed a goetic tradition of black magick. the lesser rite of the pentagram in the ceremonial magick of the western tradition, the archangels are commonly attributed to the influences of the planets, hours, and days, corresponding also to the sephiroth of the tree of life, their demonic counterparts corresponded to the reverse side of the quabalah, otherwise called the tree of death. most commonly they are evoked called in the formation of the circle

quarters facing into the centre, in whatever form most suits you, saying; in the east, raphael in the west, gabriel in the south, michael in the north, uriel about me flames the pentagram behind me shines the six rayed star 6) finally, drawing the cruciform above your head say; above my head is the glory of god, in whose hands is the kingdom, the power and the glory, for ever and ever, amen. the rite of the bornless one the rite of the bornless one, otherwise translated as the headless one, has its origins in the sorcery of ancient egypt. it survived through obscure greek manuscript, and formed a part of classical western grimoire including the howling of the witches (goetia. it is a highly powerful and infamous ritual, and should be performed with respect. through aeons these words of po

SATANIC RITUALS

nal psychodrama-le messe noir 31 l'air epais-the ceremony of the stifling air 54 the seventh satanic statementdas tierdrama 76 the law of the trapezoid-die elektrischen vorspiele 106 night on bald mountain-homage to tchort 131 pilgrims of the age of fire- the statement of shaitan 151 the metaphysics of lovecraftthe ceremony of the nine angles and the call to cthulhu 173 the satanic baptisms-adult rite and children's ceremony 203 the unknown known 219 the satanic rituals introduction the rituals contained herein represent a degree of candor not usually found in a magical curriculum. they all have one thing in common-homage to the elements truly representative of the other side. the devil and his works have long assumed many forms. until recently, to catholics, protestants were devils. to pr

ritual magic is dependent upon emotional intensity for success, all manner of emotion producing devices must be employed in its practice. the basic ingredients in the casting of a spell can be categorized as desire, timing, imagery, direction, and balance. each of these is explained in the author's prior work, the satanic bible. the material contained in this volume represents the type of satanic rite which has been employed in the past for specialized productive or destructive ends. it will be observed that a pervasive element of paradox tuns throughout the rituals contained herein. up is down, pleasure is pain, darkness is light, slavery is freedom, madness is sanity, etc. in keeping with the very semantic and etymological meanings of satan, situations, sensations and values are often in

is made to a priest, the role may also be taken by a woman who can serve in the capacity of priestess. it must be clarified, however, that the essence of satanism-its dualistic principle-necessarily imposes an active/ passive dichotomy upon the respective roles of celebrant and altar. if a woman serves as a celebrant, then for all intents and purposes she represents the masculine principle in the rite. the pervasive theme of active/passive (yin/yang) in human relations cannot be stifled, despite attempts to create matriarchal, patriarchal, or unisexual societies. there will always be those who "might as well be men" or "might as well be women" depending upon their endocrinological, emotional and/or behavioral predilections. it is far sounder, from a magical standpoint, for an ego-driven or

e are virtually no satanic rites over one hundred years old that elicit sufficient emotional response from today's practitioner, if the rites are presented in their original form. when the rites were initially conceived, they were amply provocative to the wizards who practiced them, of course. in short, one no longer reads a victorian romance for sexual titillation. no single element of a magical rite is quite as important as the words which ate spoken, and unless the litany of a ritual is stimulating to the speaker, silence is far more desirable. the celebrant or priest conducting a rite must serve as a sounding board for the emotions of those in attendance. through the strength of his words, his listeners' potential charge of magical energy can be inspired to peak intensity or wane to le

, they had become more materialistic and less spiritual minded. rites such as the stifling air, therefore, presented timely and compatible statements to men who had turned from their earlier heritage of self-sacrifice, abstinence and poverty. the fraternal attainment conferred by l'air epais would correspond to the thirty-fourth degree of freemasonry, if such a grade existed. the present scottish rite ends at the thirtysecond degree (master of the royal secret, with an additional degree conferred under honorary circumstances. correspondingly exalted status is attained in york rite masonry at its tenth grade, which carries the title of knight templar. the original templars' rite of the fifth degree symbolically guided the candidate through the devil's pass in the mountains separating the ea

SATANICON

he creative darkness. 7 face the satanagram and recite the appropriate decree of satan. 8 the decrees of satan are statements of infernal law words of conviction and purpose. the demonic elements in attendance are the executors of the principles of the -26- satanagram. the satanic will has been exercised and the decrees are the words of enforcement. each decree of satan correlates with a specific rite and shall be appropriately applied. at the conclusion of the creative darkness, the proper decree is recited by the celebrant while facing the satanagram. by the powers of my infernal will and by the laws of the satanagram, i do hereby address you, my demonic brethren of the night! you, who have seen and felt the potency of my lust, my act of anointment, and my desire for her (him, go forth!

and have been re-created by man throughout history. the devil and/or demons are re-created through ritual and outer magickal art; in all other instances, our doctrine maintains a stance of non-belief, i.e, book i: the denouncement of theism -29- book v: the rituals of satanic proper -30- the pact of satan membership with most elite organizations or private societies usually require an initiation rite and/or formal membership document which is signed by the initiate. this tends to be true (though in varying forms) also with regard to satanic organizations and realms. historically speaking, black arts practitioners seeking satanic alliance would call up a demon, or satan himself, to make a pact in exchange for power of various sorts instead of joining a satanic group. moreover, hundreds of

nner in addition to the initiate s pact articles (which sit upon a small table to the immediate right of the altar) which consists of: one satanagram pendant, a black robe, two pact of satan contracts (one for the initiate and one for the priest who represents the devil s emissary) and a pre-arranged satanic (magickal) name chose by the initiate. attendance requirements: the priest performing the rite, an assistant and the initiate. the priest and his assistant are garbed in the customary manner. the initiate wears a silver (gray is acceptable) robe -31- the pact of satan 1 the celebrant grasps the bell of commencement and opens the gates of pandemonium. 2 the celebrant grasps the sword of satan and evokes the dark lords from the five points of the pentagonia: be present satan, great adver

ame (satanic name! in luciferi honos! 6 the celebrant presents the two pacts of satan to the initiate for signing. 7 the assistant removes the silver robe from the initiate who then dons the black robe. 8 the celebrant bestows the satanagram pendant upon the initiate while saying: welcome (satanic name, brother (sister) of darkness! 9 all turn to face the satanagram as the celebrant finalizes the rite with the words: in satanicus honos -32- the pact of satan lucifer lord of my dark soul, i, do hereby renounce god, jesus the nazarene, xianity, and my former baptism, for i am of the earth, darkness, and the powers of the infernal one! accept me as your evil ally by this name_ initiate dated this night_ witness_ priest/priestess of satan -33- the ritual of antichrist the sigil of antichrist i

ution thus: pan, come forth and smear the earth with your doctrines of carnality! fenris, come forth and free the beast to wage the war! leviathan, come forth to fill the minds of men with the wisdom of evil! diabolus, come forth to judge and imprison the lambs of the nazarene! set, come forth to destroy the xian faith and its masses! the sword is replaced on the altar. 8 the celebrant closes the rite by dousing the smoldering charcoal with a plentiful amount of conjuration saltatsatanism- an examination of satanic black magic introduction the aim of this dissertation is to focus upon some of the ritual magical aspects of modern satanism without recourse to the sensationalism that is only too evident when satanism is misunderstood. it is only when one steps aside from one's preconceptions

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

d in the development of new ways to manifest the sinister energy of the tradition. art, music, philosophy, politics and literature are all examples of this creative expression that the new initiate is eventually expected to develop further, a development that should essentially imbue within the creation the energy of the dark gods themselves. the black mass the most infamous satanic ritual is the rite known as the black mass. the development of the black mass is not, as some authors have understood it, a recent development, but one that has occurred over a period of 1200 years and its origin, far from lying in an established satanic tradition, lies within the rituals and ceremonies of the early christian church. the mass of the dead is considered by some(6) to be the originator of the blac

were destroyed and the bacchanalia were prohibited throughout rome. the similarity between the bacchanalia, the witches sabbath and the black mass are therefore fairly evident. in modern times there are numerous versions of this ritual used by different satanic groups. the black mass contained within the church of satan's 'the satanic rituals (avon books. 1972) is based upon a combination of the rite used by the societe de luciferiens, a french satanic society that operated in the 19th and early 20th centuries, and the fictional work of j.k. huysmans entitled la bas. explained as a psychodrama that elevates the 'concepts of satanism to a noble and rational degree'(8) the black mass is considered to free the individual from the constraints that have been acquired- both consciously and unco

ances and a dedication to satan-lucifer. the ritual progresses through the satanic offertory, canon and consecration of the host. the mass is completed with the recital of the fifth enochian key and the repudiation and denunciation, whereby the power and divinity of christ is denied and the power of satan is invoked to cause vengeance to christ and his host of angels. after this has been said the rite is concluded with the wafer which, having been consecrated by insertion into the vagina of the female altar, is then cast to the floor and trodden upon. the participants drink from the chalice and the ritual is then officially declared completed. the order of nine angles offer a similar though different tradition concerning the black mass. whilst in the church of satan's black mass, the naked

. the use of sex is considered then, not to be- as the order of nine angles perceive it- drawing forth energy, but rather in the speed that the changes in consciousness are made and in the creation of balance and the restoration of health. even though both the society of dark lily and the order of nine angles differ in their conceptual approach to ritualistic sexual magic the order of nine angles rite of nine angles provides a prime example of a method of ritualistic sexual magic. the sexual nature of the rite may be performed in two ways. firstly, a priest and priestess perform the ritual naked upon an isolated hilltop. the rite itself involves the use of the sound magick technique known as vibration, which involves the priest projecting, in syllables the following words of power "nythra

s. when the priestess is suitably aroused the priest then begins copulation, during which the priestess visualises a gateway situated in the stars above them opening and a black nebulous chaos flowing downwards to the earth. satanism- an examination of satanic black magic side 6 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 the second form of the rite of nine angles, known as the cthonic form, is performed with the addition of a congregation who hold an orgy after the rite whilst the priest and priestess vibrate specific words of power and trained cantors chant a particularly difficult and elaborate sinister chant. the energy from the orgy is used to enhance the presencing of the dark gods who are then said to manifest. the changes of cons

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

xion, or death on a cross. xxvi world religions: almanac words to know rig veda: the central scripture of hinduism, a collection of inspired hymns and songs. rosh hoshanah: the jewish new year. sabbat: holidays practiced by wiccans throughout the year, including the summer and winter solstices, the vernal and autumnal equinoxes, and four additional holidays between these four. sacrament: a sacred rite, or ceremony. sadhana: ascetic person. saint: a deceased person who has been recognized for living a virtuous and holy life. salat: daily prayer. salvation: the deliverance of human beings from sin through jesus christ s death on the cross. samhain (samhuinn: neo-pagan holiday celebrated on october 31. samsara: the ongoing cycle of birth, life, death, and rebirth. samyak charitra: right condu

saum: fasting. sect: a small religious group that has branched off from a larger established religion. sect (kyoha) shinto: shinto as it is practiced by a number of sects, or groups, formed primarily in the nineteenth century. secular: worldly things, of the physical world, as opposed to religious and spiritual. world religions: almanac xxvii words to know sedreh-pushi: the zoroastrian initiation rite. sephardic: term used to refer to jews of north africa, the middle east, spain, and portugal. shahadah: the islamic declaration of faith. it consists of the words ashahadu an la ilaha ill allah wa ashahadu ann muhammadar rasulullah, or i declare there is no god except god, and i declare that muhammad is the messenger of god. shaman: in indigenous tribes, an intermediary between the gods and t

d of the household. birth was an occasion for much religious care. women giving birth wore special ornaments to scare off the female demon lamashtu, who was said to kill or kidnap children. the moon god, nanna, was called upon to help the woman in labor. the earliest lullabies, or soothing songs sung to babies, were adapted from incantations, or sung prayers, to protect the infant. the next major rite of passage, marriage, was both a religious and a legal matter. law codes that survive show that marriage was celebrated in a ceremony that had five parts: 1. the engagement, in which parents agreed to the future marriage; 2. payments by both families of a dowry to the bride and a payment to the groom (the bride-price; 3. the wedding ceremony itself, which could last several days with feasting

ent religions of egypt and mesopotamia divorce was allowed, but usually only when requested by the man. in this case the woman s property had to be returned to the bride s family. little is known about the actual ceremony of the wedding, but some archaeologists assume there was a strong religious component to it, with inanna, goddess of fertility, the primary deity worshipped. death was the final rite of passage for ancient mesopotamians, who believed that the gods had decreed the end to a person s life. after death, the corpse was washed and perfumed, then placed in a coffin. for poorer families, these coffins would be of simple wood or the body would be wrapped in a reed mat. more wealthy family used elaborate stone coffins. personal items such as jewelry and weapons were buried with the

veloped around people who held particular jobs. an artisan, or skilled worker, class helped to build and decorate the pyramids and royal or noble tombs. these workers were considered middle class. 62 world religions: almanac ancient religions of egypt and mesopotamia egyptian rites of passage home life was important for the egyptians. children were seen as a blessing from the gods. thus the first rite of passage, birth, was very important to the ancient egyptians. if a couple did not have children, they made offerings of food and wine to their special deity, asking for the gift of fertility. after birth, the same deity was invoked to protect the infant from evil spirits. young boys learned their father s trade or skill, and young girls were trained for household duties by their mothers. if

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

ffering up flowers and incense, mourn for and console the spirit of the dead" 223:1 see erman, westcar papyrus, berlin, 1890, hieroglyphic transcript, pll. 9 and 10. 223:2 see maspero, contes egyptiens, pp. 29-46. 224:1 the uneducated muhammadan believes that man's fate is written upon his skull, and that the sutures are the writing. no man, however, can read them. see the words of za bsix angled rite of the royal sun of the goat lord being an invocation of the landwarder, consecrator, reverser, and the firebringer. copyright 2002 by robin artisson* this ritual working is a variation on the "witches dance/opening the devil's eye" rite of which i have written elsewhere. the operant should refer to it for the basic instructions on how to perform this rite, paying attention chiefly to the "tw

* this ritual working is a variation on the "witches dance/opening the devil's eye" rite of which i have written elsewhere. the operant should refer to it for the basic instructions on how to perform this rite, paying attention chiefly to the "two bits of advice- the two main understandings that have to be brought to bear on the every word, thought, and action of the operant(s) who undertake this rite. i will proceed in good faith that my reader is familiar, through and through, with the "witches dance" rite, and the simple yet exacting instructions that accompany it, chie fly the element of awareness, and how it is to be used in the performance of these rites to summon the old one himself. to begin with, this rite does not require an altar, but does use a circle with a triangle in it, wit

l record, should be drawn inside the circle, as shown. if you want to use an altar, it should be created just as in the witches dance, and be east of the circle. the x marks on the chart below show the positions of candles, which can be used if the operants wish it. if you choose not to surround the area with six candles, at least try to have one, to the east. six "implements" are needed for this rite, and are to be placed arranged close to each other in the center of the triangle before the beginning of the rite: a candle or lantern/lamp (which is apart from the optional six candles that can be used as mentioned above; a cord; an arthame; a cup or bowl; a phallic stone; and a three-tined wooden fork (such as a branch) or a two tined wooden fork, or some other instrument that is not too lo

although he may come from any direction, and more importantly, he can appear all about, or even within you. be alert for any strange sounds or events; be aware of the atmosphere of the entire location. no matter what, from this point on, act as though you are in the presence of the horned one, for the call is not ignored; he is present. at this point, there are two "usual" methods of turning this rite into a true "working" of craft or "magic; the sharing and offering of ale or wine with the master, or the petition. both methods can be used to achieve favors or bring about change; but the wise witch will use these methods to further cement closeness with the master, as opposed to always just securing boons. the sharing of the ale or wine is accomplished by bringing the cup or bowl from the

re silently communing with the master in your head, revealing to him what you desire, and, most importantly, what you will "give back" to him, should your desires be met. you, and your devotion and service to him, are the most powerful offerings you can make; some give these things, asking only for empowerment as a witch, which is in fact the "initiatory vow" that you hear so much about, and this rite makes for a fine so-called "self dedication" rite, when used for this purpose. it can also be a "re-dedication" whenever you need the strengthening. once you have considered carefully what you desire or need (and don't forget that this rite can just be done for simple praise, without necessarily "asking" for something) you drink some of the libation, and then carry the cup to the east and lea

SORCERIES OF ZOS

ject of the working materializes on the physical plane. this object is, of course, determined by the desire embodied in and represented by the sigil. the important innovation in this system of dream control lies in the transference of the sigil from the waking to the dream state of consciousness, and the evocation, in the latter state, of the shadow-woman. this process transforms an eighth degree rite! into the similitude of the sexual act as used in ninth degree workings. briefly, the formula has three stages: karezza, or unculminating sexual activity, with visualization of the sigil until sleep supervenes. sexual congress in the dream-state with the shadow-woman evoked by stage i. the sigil should appear automatically at this second stage; if it does not, the practice must be repeated at

SPENSER THE CULT OF THE ALL SEEING EYE 1960

claimed that the seal is a symbol of the rosicrucians and that the clouds represent the "white roses" of the order. the federation of british israelites adopted the reverse side as its own emblem.21 one of the dies of the face of the seal shows the dexter wing of the eagle with 32 feathers and the sinister (left) wing with 33 feathers, which supposedly establishes its connection with the scottish rite order.22 none of these claims are substantiated by any evidence which can be considered conclusive. the crest: the seal of solomon the controversy which has swirled around the symbolism of the great seal for over 180 years has by no means been limited to the reverse side. the crest heraldically is an independent device; it is correctly considered apart from the eagle and from the reverse side

TECHNICIANS GUIDE TO THE LEFT HAND PATH

ameworthy, order of sufi, which has certain similarities with freemasonry. the masonic pillar of the temple boaz (the black pillar) may be albuazz, a form of thubans name abulfaiz. the fourth blooming began in the middle of the nineteenth century, when western occultism began to focus seriously on archaeological data coming from egypt. particularly important highlights were the publication of the rite of the headless one, in which the deity transforms himself into has certain typhonic names. aleister crowley s success with that invocation in april 8, 9 and 10 of 1904, wherein part of his revelation consisted of the audible word coph(rr- which is the word of set. april 30, 1966 when anton szandor lavey founded the church of satan and began a magical exploration of the psychological factors

8, 9 and 10 of 1904, wherein part of his revelation consisted of the audible word coph(rr- which is the word of set. april 30, 1966 when anton szandor lavey founded the church of satan and began a magical exploration of the psychological factors of the christian satan. 1972, when anton lavey published the satanic rituals, which included die elektrischen vorspiele, which was privately known as the rite of the is-to-be. this text, based on the eighth precept of the emerald tablet of hermes use your mind to its full extent and rise from the earth to heaven, and then again descend to earth and combine the powers of what is above and what is below. thus you will win glory in the whole world, and obscurity will leave you at once. this is largely an invocation to anubis, opener of the way, to cau

be critical in manufacturing transformative ritual environments. this element is called stochastic resonance. stochastic resonance as an audio element in the ritual chamber has all types of transformative possibilities due to its unique physical properties. but, before discussing the particulars of sr, a brief history. the first use of sr i have found was included in a ritual secretly called the rite of what is to be. allegedly resulting from the magical workings of turn of the century german sorcerors, a copy of this ritual was included in anton szandor lavey s book the satanic bible where it was called the die elektrischen vorspiele roughly translated as: the electrical, or electrocution preludes. this rite called for a series of very detailed audio and electrical field stimulus as comp

ven area) remains uniform. in other words it is fluctating all the time- resonating- yet the fluctuations are not noticeable because at any one time one of the random variables has moved into (extended) and replaced a receding (retracting) variable. so much for the physical properties of stochastic resonance. now, what does it do that would be valuable to the left hand path technician? first, the rite of what is to be which utilizes sr in the form of audio white noise, exists as one of the more powerful and stimulating ritual experiences any lhp adept can participate within. these workings are always transformative in some manner (not always positive) and the reason for the power of this rite lies within its very precise and intelligent use of angularism (remember the law of the trapezoid

orkings are always transformative in some manner (not always positive) and the reason for the power of this rite lies within its very precise and intelligent use of angularism (remember the law of the trapezoid, and mechanical resonance. additionally it contains elements where sound and light are synchronized to brain wave frequencies add in the resonant variant, stochastic resonance, and it is a rite that has everything. stochastic resonance is a phenomena of physics, its principles are frequently utilized in scientific research.the properties of stochastic resonance that are capable of manufacturing transformational environments are described in the following extract from a research paper entitled classical and quantum stochastic resonance: the idea that noise can assist the formation of

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

the mason who has never given any attention to the subject learns at least a hundred masonic and quasi-masonic rites and systems have existed and no less than eight hundred socalled masonic degrees have been revised.4 royal arch mason editor ray v. denshaw wryly comments that a long-time mason of reputation may be asked "how many of the hundreds of degrees have you received? have you received the rite of memphis of 90 degrees? or the rectified rite? or the swedenborgian rite?"5 moreover, masons affiliated with the grand lodge of the orient in paris, the united lodge in london, or the grand masonic lodge of israel, may well utilize signs and handshakes not used, seen, or understood in other orders. then, of course, there is the order of the rosicrucians, the order of the trapezoid, the prio

id quality. indeed, such men are schizophrenic in tendency, being torn between their role in the normal everyday world and their underground existence in the sordid world of their occult fraternity. illuminists are, indeed, very dangerous men. ancient origins babylonian now it is important to understand that almost all the symbols and signs of the elite are very ancient in origin. former scottish rite freemasonry sovereign grand commander henry c. clausen, 33, who was appointed in 1942 by president roosevelt to head up the commission to investigate the pearl harbor attack, writes that the footsteps of the order go deep, and its symbols are thousands of years old "they arose in ancient ages" clausen states "the signs, symbols, and inscriptions come to us from across long, drifting centuries

ranks of the elite the carrot and stick approach. if the fledgling initiate strays from the fold, or, worse, reveals any of the secrets of the brotherhood, he will get the stick of punishment. but if he cooperates, he will be rewarded. he will find himself in the enviable position of being lauded as a cocreator of the world aborning. c. fred kleinknecht, 33, sovereign grand commander of scottish rite freemasonry, in march, 2002, in the scottish rite journal, boasted of this creator role. in an article entitled "a brave new world of heroes" kleinknecht encourages masonic disciples by emphasizing: one of the great lessons of the scottish rite is this: we do not inherit the world, we create it "o brave new world, that has such people in it" this line from shakespeare's the tempest seems part

t the eyes of a traitor. second sign of a super-excellent master mason richardson's monitor of freemasonry (p.91) as we shall see, the llluminati worship deity by many names in many disguises. one such name and disguise is "jahbuhlun" in pursuit of their worship of this false god, jahbuhlun, they have devised many rituals in which they employ "hidden" hand signs. in all the 33 degrees of scottish rite freemasonry and in the rituals of the york rite, the order of skull and bones, the ordo templi orientis, the grand orient lodge of france, the grand lodge of jerusalem, and on and on in almost all the secret societies and orders, handsigns, and handshakes are prominent. in coil's masonic encyclopedia we read "the hand is important in freemasonry..for the purpose of giving and receiving modes

ed the masons by denying their order's "christian attributes" after all, there are scores of points to make that blow apart the silly notion that the masonic lodge or similar groups are even 54 codex magica vaguely "christian" in nature. but the easiest way to handle such a complaint is to ask the mason if he has reached the royal arch mason ritual level or equivalent (13th degree in the scottish rite. if he answers "yes" then, uh oh, he is in big, big trouble. what about jahbuhlun? i then ask him about the name of his sacred god revealed in the royal arch degree ritual; that is, i ask him about jahbuhlun. and usually, i can hear either a long uninterrupted stutter, or else simply a great gasping sound. generally, that ends the discussion right there. a mason definitely does not want to pu

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

owledge. true knowledge, real knowledge is free. it is there for anyone who has the desire, and the eyes to see! if you are of legal age, and want to have sex with someone, that is your choice. no one, and no group have the right to make it for you! if you are not 100% certain that you are doing what is best for you, you have the freedom to find the door. some traditions, still practice the great rite in the traditional form. there are just as many traditions that do not have such requirements in their initiations. find the tradition that meets your needs, and encourages you to grow as an independent person! magick is after all about freedom! in the craft, the initiation ritual the girls preform does not involve sex, but they do share a chalice of wine that has drops of their blood in it

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ayed a keen selfawareness and a concern for the human spirit. many burial sites have been discovered in europe and the near east. the placement of the remains reveals ritualistic elements, as the cadavers were found in a sleeping or fetal position. some remains have also been found with plants or flowers, placed in the hands or the body, and sometimes with red pigment, possibly used in a symbolic rite. some neanderthals were found buried together in a group, meaning that entire family groups remained united after death. one of the most interesting burial sites contained remains that had been carefully placed in the fetal position on a bedding of woody horsetail, a regional plant. this particular neanderthal was also buried with several varieties of flowers. leaky stated that the flowers we

was now decreed that anyone who could afford the rituals would be entitled to follow the god osiris into the afterlife. the cult of osiris had now been extended so that any deceased human, commoner or noble-born, who had the means could become an osiris. the most important ceremony associated with the preparation of the dead was the opening of the eyes, mouth, ears, and nose of the deceased. this rite was thought to guarantee 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 afterlife mysteries 17 the egyptians did not believe that mummifying a body would enable it to come back to life in the next world. they knew the physical body would remain in this world, but they preserved it, believing that the spirit of the person needed its body as a kind of

sary rituals that became the duty of the deceased person s family. like fleeting shadows, the spirits of the dead slowly migrated to the land of the grandparents, gaining strength for their journey from the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 37 energy received from their living relatives, who performed a long and demanding rite known as the shadow or ghost ceremony. the time needed to complete the ritual successfully could amount to as long as two years, during which period the immediate family and close relatives endured great privation to ensure the safe passage of the departed spirit. these extensive rites were conducted in special ghost lodges, and it was here that the body of the deceased was kept prior to buri

ower spiritual hierarchies. the psychologist finds a lesson in such a consideration: man freely poised between good and evil, is under the influence of cosmic forces he usually doesn t know exist. man, thinking he chooses, may be the resultant of other forces. m delving deeper crim, keith, ed. the perennial dictionary of world religions. san francisco: harpersanfrancisco, 1989. karpel, craig. the rite of exorcism: the complete text. new york: berkley, 1975. kinnaman, gary. angels dark and light. ann arbor, mich: servant publications, 1994. mack, carol k, and dianah mack. a field guide to demons, fairies, fallen angels, and other subversive spirits. new york: owl book, henry holt, 1999. montgomery, john warwick. powers and principalities. minneapolis: dimension books, 1975. van dusen, wilso

ity disorder, sees it quite differently. he believes that an exorcism can be extremely destructive when applied to patients with undiagnosed multiple personality disorders, and he refers to research carried out by the royal ottawa hospital in canada, which concluded that the process of exorcism could create new personalities in such subjects. in january 1999, the vatican issued a revised catholic rite of exorcism for the first time since 1614, reaffirming the existence of satan and revamping his image for the millennium. officials stressed that the church was not revising scriptural references to the devil or suggesting that people should cease believing in the evil one. but priests who conduct exorcisms should now deal with evil as a force lurking within all individuals, rather than one t

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hniques focus on psychedelics for purposes of learning more about the human brain, relieving pain, finding antidotes to drug overdoses, and other medical applications, the ingestion of such drugs in the past was most often done to achieve transcendence or to accentuate mystical experiences. in 1953, r. gordon wasson (1898 1986, a vice president of the j. p. morgan company, and his wife observed a rite of the mixtec indians that involved the use of a sacred mushroom by a curandero, or witch doctor, who was said to have powers of prophecy after he had consumed the mushrooms. the curandero made extensive preparations long before the all-night ritual began. for five days before and five after, he did not allow himself the company of a woman. he explained his actions to the wassons by saying he

r called them to a small room containing articles of ceremonial religious observance and asked them what information they sought. the wassons answered that they wanted to know about their son, peter, whom they had left in boston. then in the small, dark room, illuminated only by candles, the witch doctor began the ceremony. by 10:30 p.m, he had eaten 14 pairs of the mushrooms. other facets of the rite included the precise arrangement of the ceremonial articles in the room and the rubbing of green tobacco on the curandero s head, neck, and stomach. then the candles were extinguished and they waited. at 1:00 a.m. the witch doctor claimed that he was receiving a vision of the wassons son. he shocked them by saying that peter needed them because of some emotional crisis in his life. the man co

urrection also refers to the rising of the dead on judgment day, as anticipated by christians, jews, and muslims. retrocognition the mental process or faculty of knowing, seeing, or perceiving things, events, or occurrences of things in the past, especially through other than the normal human senses as in extrasensory. right-hand path in occult tradition, a practitioner who practices white magic. rite originally from an indo-european base meaning to fit together and was the ancestor of the english words arithmetic and rhyme via, the latin ritus. a formal act or observance as a community custom, such as the rite of courtship. often has a solemn, religious or ceremonial meaning, such as the rite of baptism. sabbath from the greek sabbaton, and the hebrew sabba, both meaning to rest. a t h e

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and a human sacrifice. a likely victim would be chosen, the date and time of the killing agreed upon, and the executioner, known as the bati yeli, would be selected. the bati yeli wore the ritual leopard mask and a leopard skin robe. it was preferable that the sacrifice be performed at one of the leopard cult fs jungle shrines, but if circumstances demanded a more immediate shedding of blood, the rite could be conducted with the ceremonial twopronged steel claw anywhere at all. the first really serious outbreak of leopardcult murders in sierra leone and nigeria occurred shortly after world war i (1914.18. at that time, it was believed the cult was suppressed by the region fs white administrators because many of its members were captured and executed. however, in actual fact, the leopard me

inheritances and of running disreputable gambling houses. his marriage to lorenza is also clouded with charges of chicanery and deceit. although most accounts depict her as an honest and good woman, she traveled throughout europe and great britain with cagliostro and appears to have been involved in his various schemes. by far the most important of cagliostro fs creations was the egyptian masonic rite, whose lodges admitted both sexes and whose main temple was presided over by the grand mistress lorenza and the grand copt cagliostro. in the lodges ruled by the grand mistress and the grand copt, women were so emancipated that they were encouraged to remove all of their clothing to be initiated into the mysteries of nature. those women who received the magnetic powers bestowed upon them by t

he sacred abbey of thelema. located on the island of sicily, the abbey was dedicated to the practice of magic, uninhibited sex accompanied by liberal use of drugs, and worship of ancient gnostic deities. ritual intercourse, both hetero and homosexual in nature, was the chief form of worship. drawing upon ancient gnostic magical texts, crowley added to an old graeco-egyptian text and performed the rite of liber samekh, celebrating sexual release and the passage of the spirit from a lower level of consciousness to a higher one. crowley added his own contributions to the original gnostic text, some of which were ghigh supernatural black magic h and gintercourse with the demon. h according to crowley the ritual was the one to be employed by the beast 666 for the attainment of knowledge and con

of the haitian voodoo, during a trance state, and believed to be a protector and guide that could be a local deity, a deified ancestor or even a saint of the roman catholic church. neo-paganism someone who believes in a contemporary or modernized version of the religions which existed before christianity, especially those with a reverence for nature over the worship of a divine or supreme being. rite originally from an indo-european base meaning gto fit together h and was the ancestor of the english words arithmetic and rhyme via, the latin ritus. a formal act or observance as a community custom, such as the rite of courtship. often has a solemn, religious or ceremonial meaning, such as the rite of baptism. shape-shifter a supposed fictional being, spirit or something that is capable of c

urrection also refers to the rising of the dead on judgment day, as anticipated by christians, jews, and muslims. retrocognition the mental process or faculty of knowing, seeing, or perceiving things, events, or occurrences of things in the past, especially through other than the normal human senses as in extrasensory. right-hand path in occult tradition, a practitioner who practices white magic. rite originally from an indo-european base meaning gto fit together h and was the ancestor of the english words arithmetic and rhyme via, the latin ritus. a formal act or observance as a community custom, such as the rite of courtship. often has a solemn, religious or ceremonial meaning, such as the rite of baptism. sabbath from the greek sabbaton, and the hebrew sabba, both meaning gto rest. h a

THE GOD OF THE WITCHES

tion to join the society "theyconsent privily, and come not into the fairies' assembly (the connection of witches and fairies should benoted "the order of their bargain or profession is double the one solemn and public, the other secret andprivate" this seems to indicate that after the public profession of faith, such as all converts had to make, thepriestess was admitted by a special and private rite. de lancre makes the statement that "there are two sortsof witches, the first sort are composed of witches who, having abandoned god, give themselves to drugs andpoisons. the second are those who have made an express renunciation of jesus christ and of the faith andhave given themselves to satan. these perform wonders"[3 (plate ii).it was this body of persons who were specially stigmatised as

eting being held in a field calledlongchamois; they laid down their bundles, joined in the meeting, and when it was over they picked up theirbundles and went home. it is not uncommon at the present day to see women stop and join in a religiousservice on their way home from work, exactly as antoine and jaquema did, but as the modern woman attendsa christian service and the witches attended a pagan rite the former are called devout and the latter aredevil-worshippers.the business part of the esbats and sabbaths consisted of reports from the members of their work during theprevious week and of their proposed work in the days to follow. isobel gowdie (1662) stated that "all our actsand deeds, betwixt great meetings, must be given account of and noted in his book at each grandmeeting.[39] they

hou art my god. a variantof the vow of fidelity much used in scotland[21] was that the candidate placed one hand on the crown of herhead, the other under the sole of her foot, and dedicated all that was between the two hands to the service ofher god. the solemn vow of self-dedication to the deity actually present in person must have been peculiarlyimpressive. the swedish witches[22] had a special rite which was obviously intended to impress ignorantminds. they were given a little bag containing a few shavings of a clock to which a stone was tied; theythrew this into the water, saying "as these shavings of the clock do never return to the clock from which theyare taken, so may my soul never return to heaven. this renunciation of a previous religion is noted as earlyas 1584 by reginald scot

the heathen in their midst "as our witches are said to renounce christ and despite his sacraments: so doothe other forsake mahomet and his lawes".after the renunciation of his old religion the convert advanced to the actual admission ceremony, whichconsisted of baptism and marking. baptism was the less important part in the eyes of the members of the cultand was often omitted. it was, however, a rite which was in force before the introduction of christianity andhas therefore a definite bearing on the antiquity of the religion of the horned god. adult baptism, as recordedin the new testament, was apparently performed by immersion in a river, but the witch-baptism varied fromdipping the head in water to a mere sprinkling; total immersion is never recorded. the rite must have beengeneral thr

the witch could not write shesigned the paper with a cross or circle, or the devil put his hand on hers and guided her hand in signing hername. the signing is usually said to have been done with the blood of the witch drawn from some part of herperson for the purpose; this is, however, merely a confusion with the marking of the candidate when the skinwas cut to the effusion of blood. in the later rite, the blood was a convenient fluid for writing the signaturewhen ink was a rare commodity, as is always the case in country places. it is possible also that the blood thusdrawn may have been regarded as an offering to the new god. the contract was originally made out andsigned on a separate piece of parchment or paper; in the later trials it was said to be in a book, but this is the god of the

THE GOLDEN ESSENCE

actual king, theother three as substitutes in order that their royal masters might live and reign for a further term of years.referencesintroduction1. sinistrari de amecothe golden essence: craft mythology and the deep theology of the housle copyright 2004 by robin artisson all rights reserved simple and perfect: the sum of all mysteries i have described the housle in my other essays as the basic rite of the old faith. such a statement is quite correct, but many people automatically interpret the word basic in such a way that they think the housle to be simple or even shallow somehow. nothing could be further from the truth. the housle is simple in form and practise. this is intentional and important- the hallmark of the true old persuasion is a kind of simplicity, an earthy simplicity tha

a few very meaningful words and gestures. the forms are supposed to fit right in with trees, fields, and bonfires, as though they were also grown from the land and the hands of the people of the countryside. the aesthetic simplicity of the housle hides a veritable ocean of symbolic depth and power. in this definitive and central essay, i wish to make a revelation of the great power of the housle rite, and to shed light on the immensity of what it conceals and soundlessly communicates. awareness, after all, is needed to reap the full benefit of the mysteries; as we will soon see, it is awareness that is the center and the very point of the entire system, both the human system of craft, and the entire divine world and universe itself. the housle rite is the very sum of all craft mysteries

he housle, perfectly. before we begin our conversation, i would like to state that the explanation for the inner meanings of the housle given here is relatively deep; if you perform the housle, and have read my other writings about it, this essay can and will transform how you see it, which is a good thing- but don t let what you read here interrupt your experience of the housle as a ground level rite of simplicity. it still is, and will remain so; what you will take away from this essay is a new, deeper understanding of some deeper mysteries embodied in the housle, which will help you whether or not you decide to consciously access them every time you perfo rm the housle. if you wish to utilize these understandings, you will add a level of power to your work. most housle participants are

d and the transformative powers it contains. nothing can beat the simple, traditional, and earthy or primal feel of blessing the bread and red drink in the name of the horned one and his lady, and drinking and eating, and sharing the remains with the ground, blessing them and offering them to the hidden people below- the feeling of connection and sharing that emerges from this powerful and simple rite is precisely the blessing, the point of the housle. that feeling of union and bliss, or of power and shared strength and closeness, which is the heart of so much of the craft-religion, is the feeling and presence of the regeneration of which we will be speaking soon. you have been regenerated on so many levels, but chiefly into a level of sharing communion, when you do the housle. it just so

for instance. these were local harmonics of the greater reality, as were the local dying and resurrected sacrificial king cults. these smaller, localized practices were ways of bringing forth, through awareness, a greater and eternal reality that sanctified and transformed the participants. through them, their entire world, their lives, and time itself, was regenerated. as we will see, the housle rite is our craft s way of doing this very thing, for us, right here and now. the housle, when properly performed, and when properly understood and recognized with clear awareness, is nothing more and nothing less than the ritual vehicle that completes the loop of the entire cosmos as expressed in ancient mythology, and regenerates the participant, their mind and body, and through them, their enti

THE KEY TO THE MYSTERIES

e the columns of the temple; but in order to make him turn in spite of himself the mill of religious progress, providence made him blind of heart. 88 article v solution of the last problem to separate religion from superstition and fanaticism superstition, from the latin word "superstes" surviving, is the sign which survives the idea which it represents; it is the form preferred to the thing, the rite without reason, faith become insensate through isolating itself. it is in consequence the corpse of religion, the death of life, stupefaction substituted for inspiration. fanaticism is superstition become passionate, its name comes from the word "fanum" which signifies "temple" it is the temple put in place of god, it is the human and temporal interest of the priest substituted for the honour

efthand lower corner, and so for the others, making the cross of st. andrew "the suppression of the two left-hand points expresses the negation of the cross, the negation of mercy and of love "the affirmation of the absolute reign of force, and its eternal antagonism, from above to beneath, and from beneath to above "the glorification of tyranny and of revolt "the hieroglyphic sign of the unclean rite, with which, rightly or wrongly, the templars were reproached; it is the sign of disorder and of eternal despair" such, then, are the first revelations of the hidden science of the magi with regard to these phenomena of supernatural manifestations. now let it be permitted to us to compare with these strange signatures other contemporary apparitions of phenomenal writings, for it is really a b

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

the practices developed partially by aleister crowley, francis barrett, s.l. 10 macgregor mathers and other sources. the invocations of this edition were written by michael ford, who has a background in elements of chaos sorcery, sabbat witchcraft and dream/astral practice. many of the formulas of left hand path sorcery may be found in ford s other publications, nox umbra, yatuk dinoih, the toad rite, the book of cain, azothoz and book of the witch moon (among others. the left hand path is essentially antinomian practice of self-isolation, development and the strengthening of the psyche via selfdeification. the witch or sorcerer becomes the flesh through which his or her gods manifest, they are isolate and strong in this practice. the danger of goetic sorcery lies in that such antinomian

empower the individual or destroy him or her completely. magick is a blessing and a curse depending on the individual and should be approached cautiously. the ritual of the holy guardian angel azal ucel and the invocation of the adversary are solitary rites to bring the sorcerer in communication with his or her holy guardian angel, the congressus cum daemone, the intercourse with the daemon. this rite was designed from aleister crowley s bornless one, it is essentially a slightly different language with respect to the older rite. these rituals are to prepare the initiate to begin the path of summoning the goetic daemons. given also are complete descriptions of the tools of ceremonial art and why such instruments are used and what they represent to the luciferian. the goetic circle is also

ed to his 11 or her own being. it is a system of strength and will by the very foundation up no longer is christian dogma infecting the basis of the great work. illustrated heavily by elda isela ford, the original manuscript sigils are given with some new interpretations of the goetic djinn, the luciferian edition of the goetia is a work which boldly presents a new turn in modern magick. the toad rite three roads of satandar, lucifuge and hecate by michael w. ford illustrated by elda isela ford the toad rite is a small grimoire which is a self-initiatory presentation of the toad rite, a form of diabolism from which the sorcerous path leads in three roads from night unto the sun. the toad rite is derived in basis from aleister crowley's stauros batachou (liber lxx, but expands into darker a

by michael w. ford illustrated by elda isela ford the toad rite is a small grimoire which is a self-initiatory presentation of the toad rite, a form of diabolism from which the sorcerous path leads in three roads from night unto the sun. the toad rite is derived in basis from aleister crowley's stauros batachou (liber lxx, but expands into darker areas not previously explored. it is said the toad rite causes madness or death for those who undertake it and fail, but chthonic power for those who may transcend it. the toad rite details a study of death and decay, and what is the essence which remains. the toadwitch essentially moves through darkness (shaitan of midnight/lilith) into the sun (lucifer. the toad rite is presided over by hecate, the triple goddess of the crossroads, satandar- the

death for those who undertake it and fail, but chthonic power for those who may transcend it. the toad rite details a study of death and decay, and what is the essence which remains. the toadwitch essentially moves through darkness (shaitan of midnight/lilith) into the sun (lucifer. the toad rite is presided over by hecate, the triple goddess of the crossroads, satandar- the patron spirit of the rite and lucifuge, the night familiar of sorcery and dreaming projection. this small grimoire contains the rite of the toad but also a ritual of lucifuge for after the working, as well as a solitary black mass, with chants given to charge the toadbone after the ritual. for the road through the rite is through the darkness, it leads towards the light of the sun. illustrated with old grimoire sigils

THE MAGICIAN S KABBALAH

f the "bornless ritual" as recorded by aleister crowley in "liber samekh. the original greek text of the ritual("fragments of a graeco-egyptian work upon magic, trans. goodwin 1852) uses the phrase "the headless one, or "the headless spirit, but the hebrew would be achd bain rash or achd bla rash, meaning "one without a head. this is likely to have been utilised by crowley in his re-naming of the rite as that of the "bornless" one, i.e. one without a beginning, as resh can mean "beginning" as well as "head, as in brashith "in the beginning, the first word of genesis. indeed, traditional kabbalah attributes the "b" to kether, and the "rashith" to chockmah, but it could also be seen that the beth refers to the ain soph aur, and hence the resh to kether, the yod to the sephiroth from binah to

igher planes through human adepts, it is to be approached with due consideration. if meditation and contemplation (the stilling or focusing of the thought processes, and ritual or ceremony can be assigned to hod, then through the awareness freed thereby (tiphareth) we can regain chesed, the grand waystation of the universe as it pours into manifestation, and align ourselves to that flow. a simple rite of magic involving the egyptian goddess ma'at, who can be attributed to chesed, designed by maggie ingalls demonstrates this procedure, by the meditation (hod) on a flame (tiphareth) and a feather (chesed, which combined with a suitable mantra links the practitioner to the "ma'at current, which is none other than the evolutionary and stochastic current of the universe. the hermit card also re

s are said to be the gates to our soul. the letters of yesod (ysvd) relate to the tarot cards of the hermit, temperance, the lovers and the empress. these cards express some of the key features of this sephirah: hermit: the individualness of the personal ego, but the light of the true self is but a spark in the lamp. this state of wandering in the darkness is enacted in the golden dawn initiation rite of neophyte, where the candidate is blindfolded and led about the temple by the "symbolic light of occult science, which in turn refers to their own enlightened awareness (tiphareth. temperance: the tarot key attributed to the path leading from yesod to tiphareth in the initiatory progression up the tree. as sallie nichols describes "the action of the angel temperance as she works with the wa

clarity of definition, that we may know our own direction. once the oath has been made, the stage of hod in the sequence is reached, which is primarily concerned with reverberation and vibration. a suitable ritual implement for this is a crystal, which symbolises the manner in which the form of hod refracts the light which reaches it from netzach in the creative process. in a sense, hod, and this rite, seal the intention of the work before it is manifest through yesod and malkuth. point heh light the candle and place in the east. say; behold! the dawn is the rising of the light. i face the east and see the sun rise. point vau take the crystal or prism and look at the light of the candle as it passes through the object. say; the light is vibration. the crystal is vibration. all things move

THE MIDDLE PILLAR

overed that whereas the average student took some whle before stumbling upon the best means of producing the desired results by the middle pillar, those few students whom i had initiated in this way were capable of performing the exercise immediately after in a highly successful way, even when away from my presence and atmosphere.11 when seeking for the ideal technique of initiation, to perfect a rite of initiation from a purely individualistic point of view, one of the methods i k t upon was the combination of the middle pillar formula with an actual ceremony. that is to say, by ceremonially invoking a spiritual force by means of the appropriate pentagram or hexagram ritual, vibrating congruous divine names, and performing the middle pillar in a room or temple thus powerfully charged by t

tions refer to malkuth as the physical realm, containing the four elements of fire, water, air, and earth. when malkuth is considered as the primary sephirah of elemental earth, these divisions represent the sub-elements (fire of earth, water of earth, air of earth, earth of earth. 5. see part two, chapter ten for a complete ritual of this sort, titled "the tree of life exercise" also called "the rite of three pillars" 6. meaning "lord, god of knowledge" 7. from the neophyte ceremony. see regardie, the golden dawn, 125. 8. this name may have a greek etymological base. possible translation "near thy throne" 9. more often the divine name for chokrnah is given as yah. 10 "the herald of god" circulating the light and the formula of vibration 99 11. according to golden dawn tradition, the divin

can be done either by administering a light shock as described above, or by denying oneself something that is pleasurable. this technique accomplishes two h g s. first, a constant vigilance is established whch generates a potent will power. second, the mind itself is placed gradually under the control of the aspirant's will. ths in turn helps the student's faculty of concentration immensely. the rite of elemental equilibration one of the goals of magical work is to bring to the student an awareness of the inner elemental make-up of h s or her psyche. ths awareness also includes the ability to experience the elements5 and balance them in equal portion within the mind. it is vitally important that all magical students be able to consciously equilibrate the psychic elements. the simple rite

mental make-up of h s or her psyche. ths awareness also includes the ability to experience the elements5 and balance them in equal portion within the mind. it is vitally important that all magical students be able to consciously equilibrate the psychic elements. the simple rite of the qabalistic cross is very useful for this purpose, however, we also suggest that the student perform the following rite of elemental equilibration to actively combat any elemental imbalances that may occur during the transformative process of self-development. ths is a ritual that should be performed regularly. stand facing the east and perform the four-fold breath a number of times until you feel relaxed. imagine a brilliant light above your head. reach up with your right hand as if to touch this light and br

it on the ground with a sword, or by sprinkling salt water around the area. but the ceremonial magician does this by tracing pentagrams around the circle with a specialized dagger or wand. the ritual begins with a brief moment of meditation to cleanse the mind and begin the process of creating a ritual atmosphere or sacred space. then the magician performs what is called the qabalistic cross. ths rite creates a cross of living divine light within the magician's aura. this cross is based upon the qabalistic tree of life, containing the spheres of kether, malkuth, geburah, chesed, and tiphareth. these also represent a balancing of the four elements within the magician's aura: kether/ air, malkuth/ earth, geburahl fire, and chesed or gedulah/water. and although the name of tiphareth is not vi

THE NECRONOMICON SIMON VERSION

ot only the beauty, but the beast that yet awaits mankind. it would be vain to attempt to deliver a synopsis of crowley's philosophy, save that its 'leitmotif' is the rabelaisian do what thou wilt shall be the whole of the law. the actual meaning of this phrase has taken volumes to explain, but roughly it concerns the uniting of the conscious self, a process of individuation which culminates in a rite called "knowledge and conversation of the holy guardian angel; the angel signifying the pure, evolved self. yet, there are many terrors on the way to the self, and an abyss to cross before victory can be declared. demons, vampires, psychic leeches, ghastly forms accost the aspiring magician from every angle, from every quarter around the circumference of the magick circle, and they must be de

d known to the greeks as hermes, from whence we get "hermetic. azag-thoth is, therefore, a lord of magicians, but of the "black" magicians, or the sorcerers of the "other side. there is a seeming reference to shub niggurath in the necronomicon, in the name of a sumerian deity, the "answerer of prayers, called ishnigarrab. the word "shub" is to be found in the sumerian language in reference to the rite of exorcism, one of which is called nam shub and means "the throwing. it is, however, as yet unclear as to what the combination shub ishnigarrab (shub niggurath) might actually mean. there was a battle between the forces of "light" and "darkness (so-called) that took place long before man was created, before even the cosmos as we know it existed. it is described fully in the enuma elish and i

hat so preoccupied crowley and the o.t.o. there can be no true magick without woman, nor without man, and in the symbolic language of the occult there can be no sun without the moon. in alchemy, ceremonial magick, and witchcraft, the formula is the same, for they all deal with identical properties; whether they are called the sun and moon of the elixir vitae, the male and female participants in a rite of indian or chinese tantricism, or the shadow and the anima of jungian depth psychology. for many years, the moon remained the prime deity of the sumerians, constituting the essential personum of a religious and mystical drama that was performed roughly 3000 b.c. amid the deserts and marshes of mesopotamia. side by side with the worship of the moon, nanna, there was fear of the demon, pazuzu

not give thee power over the absu, however, this power being obtained differently by the ritual of descent. this ritual thou wilt undertake in the fifteenth day after the thirteenth of the month when thou hast summoned the gate of marduk to open. for marduk slew the fiends, and inanna, the goddess of the fifteen, conquered the netherworld, where some of theirs still dwell. this is a most perilous rite, and may be undertaken by any man who as the formulae, whether he has passes the previous gates or not, save that it is best advised to have passed through marduk gate before venturing forth into the pit. for this reason, few have ever opened the gate of adar, and spoken to the horned one who resideth there and giveth all manner of wisdom regarding the operations of necromancy, and of the spe

oken clearly aloud, and not a word changed, else the spirit of the god may devour thee, as there is no food and no drink where they are. and it must be called in a secret place, without windows, or with windows only in one place, and that should be in the northern wall of the place, and the only light shall be of one lamp, set on the altar, and the lamp need not be new, nor the altar, for it is a rite of age and of the ancient ones, and they care not for newness. and the altar should be of a large rock set in the earth, and a sacrifice acceptable unto the nature of the god should be made. and at the time of the calling, the waters of absu will roil, and kutulu will stir, but unless it be his time, he will not rise. and this is the conjuration of the dead god: may nammtar open my eyes that

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

wing welkin, it is the signal drum announcing the marriage of night and day. the crescent moon rises, diaphanous and fair, and the world wakes to a chant: dionysus i bring ye wine from above, from the vats of the storied sun; for every one of ye love, and life for every one. ye shall dance on hill and level; ye shall sing in hollows and height in the festal mystical revel, the rapturous bacchanal rite! the rocks and trees are yours, and the waters under the hill, by the might of that which endures, the holy heaven of will! i kindle a flame like a torrent to rush from star to star; your hair as a comet fs horrent, ye shall see things as they are! i lift the mask of matter; i open the heart of man; for i am of force to shatter the cast that hideth. pan! your loves shall lap up slaughter, and

THE WITCH CULT OF ZOS VEL THANATOS

y manifestation by the act of love, considering it seems to incarnate or flow backwards. this can be viewed as an initiation resembling what has been described in my book of the witch moon as the osculum infame, or kiss of shame. the devil itself, resembling the o can achieve autoerotic intercourse with the combination of z, meaning inverse intercourse with the devil the very act of creation. the rite of thanatos vel babalon, as developed by michael dewitt is one of the most powerful descriptions of the essence of babalon that could be described. the ritual itself is opened with the quadriga sexualis banishing ritual and leads into the invoking of the force of darkness. the temple itself would be decorated in images of death, skulls and bones and a large black coffin in which one of the fe

quarters and coils in your rising shades and energy of the self. in essence, self love allows growth and discovery, as well as compassion towards others and utter hunger and destruction for those who have wronged you. evil genius herein the fetish of the sorcery, the holy guardian angel/evil genius or luciferian angel within the black tradition. when the initiate has uplifted his own being by the rite of the adversary and the ritual of the holy guardian angel, azal ucel, the essence of the true will may then be understood. incident at the witches sabbath when the circle is cast and the shadow is uplifted, the cunning shall gather as one. here is the great orgy of the horned one, when the luciferic angel and the daemon or akoman is joined, the black adepts astral body is unleashed within th

o awaken to any length the blackened fire of the shadowed one, given from lofty fall above. here the sorcerer in ceremonial robe, calls upon his godforms and desires, that by serpent and flame shall they become flesh. the only thing true here is the lie which becomes the flesh of his self-love. the ascension of the ego from ecstasy to ecstasy when the mind of akoman (daemon within) is uplifted by rite and trance, can then their very words make the flesh they seek. by the whore who is a divine mother and love, to the winged familiar of the black eagle s flesh, to the baphometic god which is our desire flesh out, can then we rise to the totem of our gods and goddesses. witch mother this is the desire of the hag and the circle of the triple moon d queen of the sabbat. the witch mother speaks

THE ABYSS AND TABAET

hi explores the qlippothic spheres, ritual sorcery based on the ancient cults mentioned in the avesta of yatuvidah, daeva-yasna (demon-worshippers) persecuted by the zoroastrians. the roots of the adversary as the masculine and demonic feminine are explored from hebrew and ancient persian sources, to a living and potent left-hand-path initiatory system. beginning with an inversion of the catholic rite to instead practice exorcism, the inverted and created rite is aimed at possession or liberating the shadow self into a viable, productive focus. the 22 cells of the qlippoth along with the infernal spheres are presented as valuable aspects of strengthening consciousness and creating an attitude of winning and self-deification. liber hvhi will contrast with those looking to condemn left-hand

THE BINDING OF SHADOWS

tense ritual practices of the long forgotten daevas of the avesnsthe binding of shadows a luciferian banishing ritual by michael ford in silence, close your eyes and envision a large amount of energy rising up from within you. the slow breathing technique, as described by tantrics described a slow rise of astral energy to form a shield and to clear the mind of thoughts other than the goals of the rite you will conduct. the rite as described by coven nachttoter is based within the gathering of shadows, the elementals formed in magickal workings to protect the physical and spiritual body from attack. this technique may be used to also clear the mind for the purpose of relaxation. the shadows, the same of familiars are some part related to the dead, they may be long forgotten shades which are

complete control and cleansing of the individua l who performs it. it also, just as anything within magick, must mean something to the one performing it. this banishing ritual allows passage from shades into our orbit if you will, while banishing unwanted mental aggravations or unwanted selfcreated or imposed spiritual hindrances. it is also essential to perform at the beginning and end the each rite, allowing the proper closing in such ceremony. i. the banishing facing the altar, located in the east, take the athame and make the sign of an invoking pentagram, averse and envision a light emerge from the center of your being. by the light of lucifer, born of my desire for the attainment of becoming, open the gates of the dead to protect my very being spirit and flesh. noctifer observe! tou

THE SECRET RITUALS OF THE OTO

of the east. beyond these lay other, secret, degrees culminating in a rose-croix degree concerned file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c2.html (3 of 5 [12/28/2001 2:01:22 pm] the secret rituals of the o.t.o. exclusively with ceremonial magic and bearing little resemblance to the rose-croix grade that is now the 18 of the orthodox ancient and accepted rite of freemasonry. owing to the researches of rene le forestier8 we know a great deal about the nature of the ritual magic practised by de pasqually and his disciples. the most important ceremonies took place during the first quarter of the moon and were accompanied by the use of an incense compounded of storax, olibanum, saffron, poppy seeds, agaric spores, cinnamon, nutmeg and mastic; at least

founder s imagination, for nothing seems to have been heard of it between 1895, the date of its supposed establishment, and 1904, when it began to be mentioned by name in a periodical called the oriflamme. the oriflamme was a supposedly masonic production, the official organ of the magnificently entitled berlin grand lodge of the united grand council of rites of the ancient and accepted scottish rite of 33 degrees, of the ancient primitive rite of memphis of 95 degrees and the egyptian rite of misraim of 90 degrees. to understand the real nature of the berlin grand lodge of memphis and misraim for such is the conventional (and merciful) abbreviation of the organization s title it is necessary to make a brief excursion into nineteenth-century masonic history. both the rite of memphis and t

e of 33 degrees, of the ancient primitive rite of memphis of 95 degrees and the egyptian rite of misraim of 90 degrees. to understand the real nature of the berlin grand lodge of memphis and misraim for such is the conventional (and merciful) abbreviation of the organization s title it is necessary to make a brief excursion into nineteenth-century masonic history. both the rite of memphis and the rite of misraim, originally quite separate organizations, had come into file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c3.html (1 of 3 [12/28/2001 2:01:29 pm] the secret rituals of the o.t.o. existence at some time between 1830 and 1840.12 neither enjoyed any great success and both eventually fell into the hands of john yarker, an english masonic enthusiast who

einer and aleister crowley under the leadership of reuss the o.t.o. enjoyed a steady, although not spectacular, expansion. charters were granted to various occultists outside germany and independent national orders, derivative of the o.t.o, were established; in france, for example dr. encausse, better known under his occult pseudonym of papus, was appointed chief of both the o.t.o. and the french rite of memphis and misraim.16 this close association of the o.t.o. with memphis and misraim seems to have been usually the case up to 1914; it is interesting to note that as late as 1927 the danish section of the o.t.o, the danish rite of memphis and misraim, and the danish section of amorc (originally chartered by reuss, all operated from the same address. one of the most interesting recruits to

r immediately of the name of his slanderer, and the matter of the slander, and not allowing himself to be tricked into a pledge of secrecy. i ask you, brother master magician, if you clearly understand, and heartily agree, these principles? c (with sign) i do. e: it now becomes my duty to inform you that the ceremony through which you have just passed, is in every essential the lesser or infernal rite of the slain god, whose name is john, or some sound similar, as jonah, dionysus, janus, dianus, nu, anu, oannes, on, noah, and many others. this god of water is of the north, because the sun touches his northern limit as he enters the watery sign cancer, and turns towards the south, represented by the goat-gods, set, had, hades, adad, odin, adonis, adonii, atys, etc, who are of the earthly si

TRUE HISTORY OF WITCHCRAFT

itiation rites, now much-described in print, all smack heavily of the crypto-freemasonic ritual of the hermetic order of the golden dawn, the oto, and the various esoteric neorosicrucian groups that abounded in britain from about 1885 on, and which were, it is widely known, the fountainhead of much that is associated with gardner's friend crowley. the third degree ritual, perhaps wicca's ultimate rite, is, essentially, a nonsymbolic gnostic mass, that beautiful, evocative, erotic and esoteric ritual written and published by a true history of witchcraft get any book for free on: www.abika.com 19 crowley in the equinox, after attending a russian orthodox mass in the early part of this century. the gnostic mass has had far-reaching influence, and it would appear that the wiccan third degree i

rthodox mass in the early part of this century. the gnostic mass has had far-reaching influence, and it would appear that the wiccan third degree is one of the most blatant examples of that influence. take, for example, this excerpt from what is perhaps the most intimate, most secret and most sublime moment in the entire repertoire of wicca rituals, the nonsymbolic (that is, overtly sexual) great rite of the third degree initiation, as related by janet and stewart farrar in the witches' way (p.34: the priest continues `o secret of secrets, that art hidden in the being of all lives, not thee do we adore, for that which adoreth is also thou. thou art that, and that am i [kiss] i am the flame that burns in the heart of every man, and in the core of every star. i am life, and the giver of life

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

mselves, to those who know not their true signification, may appear in the highest degree absurd and extravagant. it has often happened, that avarice and superstition have continued these symbolical representations for ages after their original meaning has been lost and forgotten; when they must of course appear nonsensical and ridiculous, if not impious and extravagant. such is the case with the rite now under consideration, than which of priapus 15 nothing can be more monstrous and indecent, if considered in its plain and obvious meaning, or as a part of the christian worship; but which will be found to be a very natural symbol of a very natural and philosophical system of religion, if considered according to its original use and intention. what this was, i shall endeavour in the followi

TYSON DONALD NEW MILLENNIUM MAGIC

ime. in primitive societies, initia- tory rites are common. however, in modern western culture they have been virtually eliminated in their overt forms. it may be argued that they still exist below the surface as the unstructured and spontaneous actions that welcome an individ- ual into any group--a professional sports team, a fraternity, a military service-yet as a definite and clearly expressed rite of passage, initiation is largely suppressed. this impoverishes western culture and is a symptom of its sickness. initiation is a ritualized event that marks a person's exit from the common world in which he or she has lived and his or her entry into an elite circle of the chosen. in its highest form it symbolizes death as a worldly being and rebirth as a spiritual being. initiation can be re

the american indians. generally speaking, the long and involved rites of initiation in primitive soci- eties begin with the preparation of the sacred circle, or ground, where the ceremo- ny is to take place. the candidates (usually men but sometimes women, only very rarely both) are taken away from their family and friends. while segregated, they are given secret instruction and prepared for the rite. this preparation often involves the scarring of the skin or other mutilations. the candidates must endure hardship, wear special dress, eat only prescribed foods, and obey all other taboos. the rite of initiation takes place within the circle with dancing and music, often with drugs or alcohol, to lend a heightened mental perception of the event and set it apart from everyday reality. here t

ts initial descent from the eleusinian mysteries of the greeks, its rough edges have been softened, and ritual scarring and mutilation is not customary; although in the rites of black magic these practices still go on to satisfy the sadism of the initiators. true magical initiation is the highest form of initiation-the death of the material life and the rebirth into the spiritual life. the actual rite of initiation into a magical group occurs when the candidate is without great knowledge of occult matters. usually the actions and symbolism in the rite are a complete mystery. if the candidate has imagination he or she may see a hidden, spiritual meaning -the glow of the sun through a veil of clouds. on the other hand, if the candidate is a fool he or she will see only empty words and ges- t

over the years, in order that a new name may be written on it. initiates may be asked to simulate the physical act of dying, through such ges- tures as lying in a coffin or (in circles with a christian mythos) being elevated on a cross in a dramatic recreation of the crucifixion. through trials of courage, they may be tested to determine that they are serious enough to treat the symbolism of the rite with respect, and strong-willed enough to keep from betraying the secrets of the lodge. usually these tests are symbolic in nature, although made to appear terrify- ingly real, and physical injury is not permitted to happen in a responsible group. the nineteenth-century french occultist paul christian, purporting to describe the egyptian mysteries, tells how the candidate is led to a dark pas

er new magical will. in modern magic the symbol is a motto chosen by the initi- ate or chosen for the initiate. at least for the immediate future, the initiate will pat- tern his or her life around this new name and motto, for when their usefulness has been exhausted, the initiate will choose or be given others that will help in the attainment of a still higher level of wisdom. at the time of the rite, the rebirth is more in word than deed. as yet the initiate is much unchanged. the new name means little or nothing, however the initiate may reverence it. the elements of the rite are confusing and seemingly without meaning. in effect, the ritual of initiation compresses into a short span of time a process of becoming that requires years to bear fruit. as the magus grows in wisdom and acquir

TYSON DONALD SOUL FLIGHT

h are naked and represent adam and eve. the woman stands beneath the tree of the knowledge of good and evil, around the trunk of which coils a green serpent. the man stands beneath the tree of life, the leaves of which are flames. the angel, who may be the archangel michael, blesses their union from a cloud of chapter twelve: the tarot 209 glory. when not portraying this pantomime of the marriage rite, they come and go beneath the trees of the orchard that lies off the edges of the card. the angel is not always present. the field behind them is unfenced and uncultivated, and shows only a low green ground cover. the earth has yet to be plowed; the seed has yet to be sowed in it. notice that the bodies of the couple are hairless apart from their heads, indicating immaturity. in the backgroun

g the initiation ritual, who assumed the identity of woden for the purpose of receiving the runes. almost all of the practices of early germanic shamans have been lost, and there is no way to know with assurance that this poem reflects an actual initiation ritual. yet so practical is it in its details, from an esoteric standpoint, that i cannot regard it as other than an outline of the initiation rite of germanic shamans who received the runes as their highest and most sacred mystery teaching. it may be argued that no man could endure nine days without water, yet there are religious rites still being practiced today that involve enduring nine days without water; buddhist monks in japan do so, for example. nine days without water is an extreme test of human endurance, but it is not impossib

TYSON DONALD THE POWER OF THE WORD

epare it to receive the spirit of god that is resident within the ark. this is the reason the priests carrying the ark remain standing in the middle of the river, which the ark has miraculously caused to dry up "until everything was finished that the lord commanded joshua to speak unto the people, according to all that moses commanded joshua: and the people hasted and passed over (josh. 4:lo. the rite of passage is partially described by moses. after the twelve stones are carried across the riverbed, six of the stones that represent the six tribes of simeon, levi, judah, issachar, joseph, and benjamin are piled up in a symbolic representation of mount gerizim, probably on the right side of the path to be followed by the israelites. the other six stones that represent the tribes of reuben

the covenant of god the father was the twelve stones reenacted in later times on a regular basis, probably in the pass between mounts gerizim and ebal, where the stones eventually resided. this may have occurred annually (see john l. mckenzie, dictionary of the bible, th std/r macmillan, new york, 1965, page 209. it would not have involved sacrifice /z but a shared feast. only after this complex rite of passage has been accomplished and all /d q (5 the peoples of the twelve tribes are permitted to cross the river does joshua q7f t k allow the priests who carry the ark of the covenant to step up onto the far bank of the jordan. the ground on the west has been prepared for the recep- efetion of the ark, where god dwells, by the sacrifice of the twelve and the faith rpi. bis of all the peopl

crossing the river jordan that moses received from god, and conveyed to joshua, involved six of the tribes, symbolically under the sun and the urim of the breastplate of aaron, offering blessings to those children of israel who abided by the holy law, and the other six tribes, symbolically under the moon and the thummim of the breastplate, who gave curses to those who violated the covenant. this rite of passage is treated in detail in chapter ix, but i mention it here to emphasize that the enochian keys did not germinate in isolation, but grew from the dark, occult soil of the old testament writings. the number of kingdoms, twelve, confirms that we are dealing with the twelve banners of tetragrammaton. in kelley's vision, these are borne out of each watchtower upon three banners, or ensig

ch gives to the mortal who can discover the correct way of pronouncing it, the key to all the sciences, divine and human. this word, which the common people of israel never uttered, and which the high priest pronounced once a year, amidst the shouts of the laity, is found at the head of every initiatory ritual; it radiates from the centre of the flaming triangle in the 33rd degree of the scottish rite of freemasonry; it is displayed above the gateways of our old cathedrals; it is formed of four hebrew letters, and reads thus, yod-he-vau-he, 713 (the tarot of the bohemians [1889, translated by a. p. morton, new york: arcanum books, 1958, pp. 17-8) aleister crowley 26. ihvh. jehovah, as the dyad expanded, the jealous and terrible god, the lesser countenance. the god of nature, fecund, cruel

UNCLE SETNAKT SEZ PERFORM A RITUAL TOASTING

ng is upon us. uncle setnakt's yard is yellow with daffodils and fragrant with hyacinths. uncles setnakt is in a generous mood and has decided to give you a seven-step ritual (in honor of the seven heads of the first beast, which must be performed exactly at midnight on the wednesday /thursday cusp or- of course anytime you feel like it. i'll round out my column with a couple of remarks about the rite (in honour of the two eyebrows- ahem horns of the second beast. this rite may be done alone or by a group. if by a group, each participant must take part in each round of toasts- no passing! 1. prepare your chamber. the preparation of a sacred space sets up all the moods and expectations you want for self-exploration and magic. if you reuse a chamber often, the mere entering of it can put you

quiet and out of the way, so you can relax, calmly listen to yourself. 2. prepare yourself. read through this article and be sure you've found the internal and external facts you'll need. dress for the occasion, whether it is ritual robes or just a black tasteful suit, you are going to honor the highest part of yourself! your attitude and demeanor should be one of solemn joy! don't approach this rite until you are both prideful and joyful. when you enter the chamber, remain in darkness and silence for a while, until your mind is working smoothly and the rite can flow out of you freely. 3. begin in your standard manner. ritual openings improve with time and use, you don't have to cut new channels to the unknown every time you work. for those of you who are trying to reinvent the wheel, i r

must examine you own life looking for objective achievements. this leads to self knowledge, one of the principle roots of personal immortality. an example would be "i drink to setnakt, who cast the runes into brimstone so that others may use them for the brilliance and glory of their desire and to his eternal glory" 7. drink a pledge to yourself of a deed to be done. herein lies the magic of this rite, through the great exaltation/invocation which you have just done, you've reached a state of changing that which is coming into being. by stating the deed you intend to accomplish, you are bringing to bear the very force you have invoked against the resistance of the world in the direction of your goal. this goal should be a real measurable goal that furthers your being. this isn't praying to

fter this fearsome pledge, you must meditate on past failures and triumphs slowly letting this meditation take you to an understanding of the nature of isolate intelligence. when this is achieved, you may close in the standard manner. for those of you operating outside of the temple of set, i would recommend crying out "hail set! hail loki" and ringing the bell nine times. 8. to be effective this rite must be done many times. sometimes you will have to come to the chamber with an understanding that you've failed in your goal. this will teach about resistance, you may have to recast your oath or redouble your efforts. by meditating on this you will have learned about yourself and the universe. sometimes you will come to boast on accomplishments. you will begin to sense your becoming- to mak

o boast on accomplishments. you will begin to sense your becoming- to make real contact will your godhood. this will enable you to become mightier in your magic and achievement. if practiced regularly- say one a month at chosen midnights- not only will you throw off muddy subjectivity but you learn the path whereby that which is within your black heart may be brought forth into the world. 9. this rite has been done countless times. this is a very simplified form of a rite of germanic warriors called the sumble. this combination of toasts and oaths is scattered throughout northern european literature- its last form being found in the myths of king arthur and the round table. it has been revised in a darker form by a warrior-priest within a knightly order of the temple of set. more than this

UNLEASHING THE BEAST

s a difficult business, no doubt, to get any fun out of existence, but at least it is not impossible.[h]e implicitly denies the proposition that existence is sorrow and he form-ulates the postulate..that means exist by which the universal sorrow..may be unmasked.lxxv one of the most explicit references to tantric sexual practices in crowley's work is found in his key text for the o.t.o. ix degree rite, de arte magicka. here specifically compares the tantric view of the semen and the rite of maithuna with the ix degree rite, and also demonstrates that he is familiar with at least one tantric text: like the jews, the wise men of india have a belief that a certain particular prana, or force, resides in the bindu, or semen. therefore they stimulate to the maximum its generation by causing a co

VOX SABBATUM

ual goal and point of the left hand path to develop both aspects and unite them as a developed luciferian perspective to be independent but not allowing nature or imbalance within the mind to destroy you. often, more so than not, we are our own worst enemy. as you adopt a model such as the witches sabbat as your initiatory focus, keep in mind the many origins which represent the foundation of the rite itself. christian witch hunters may have indeed fabricated many of the stories of the sabbat, much of the sexual manifestations of that time with accordance to demons and such, but do not loose the point of which we expand from their writings. if you are christian or not, by utilizing the imagination6 in adverse areas you are displaying to left hand path principles 1) the self described antin

ove the right of to each his own or do what thou wilt, instead propagating bigotry through dirt covered mirrors of a shriveled savior no longer reflective of the bigger picture of the world today. 8 a good starting point for antinomian thought, the satanic bible by anton lavey. vox sabbatum the witches sabbat 5 with the most dangerous type of self-deification becoming and developing the self. the rite tests and proclaims change, when ecstasy is reached by invocation over and over, or mantric repetitions of certain self-stimulating phrases, the gates of hell9 are opened. the witches sabbat is a system or model of left hand path self-deification; it is the separation from the natural order or right hand path (i.e. dissolution. this process is a slow and gradual one, invoking and propagating

horned ones would gather at the az-zabbat, the forceful occasion. they would dance widdershins around the circle and invoke al aswad (the black man) while reciting moslem prayers backwards. the mabrush (which makes reference to the style of dancing frenzied) practitioners would use burial sheets called the kafan (meaning winding sheet) which is a white shroud used in burials and at a point in the rite place it over their heads. the companions of the rite were attributed to the blacksmith, those of which are revered in morocco to this day as sorcerers. they would beat drums and with their kafans on, would chant iwwaiy which would be recited to the beating of the drums. at a point of ecstasy they would remove their masks or kafans and the master of the az-zabbat would appear, the black man o

lace it over their heads. the companions of the rite were attributed to the blacksmith, those of which are revered in morocco to this day as sorcerers. they would beat drums and with their kafans on, would chant iwwaiy which would be recited to the beating of the drums. at a point of ecstasy they would remove their masks or kafans and the master of the az-zabbat would appear, the black man of the rite. at dawn they would sacrifice a white cockerel with a knife, cutting the throat. the dhulqarnen the leader of the coven, was called such in a play of words. the lord of two centuries was said to exist after death, being an isolate being, whose spirit remains potent for another century, has perfect memory of his life and can manifest through various forms while attached to the earth. the sabba

r point of the beginning of what lies hidden. waking the waking aspect of the witches sabbat is that of solitary or coven agreement of self-transformative magick. this is done by confirmation of standards which are present in the ritual area. some build a bonfire in the woods, near a crossroad or area appropriate. it is pertinent that the five senses are appeased and aligned with the focus of the rite. the maskhara of the middle east would blacken their faces, wear animal masks and through dance create invoke a strong ecstasy which along with the alkaloid used in an ointment, would cause sensations of flying. you may wish to use the waking rite as a means of practicing spells and sending forth the desires of the group. the waking sabbat is also a means of growing more connected with the ot

WAITE ASPECTS OF MASONIC SYMBOLISM

ight. the ritual or book of the dead is a case in point. it has been for a long period regarded by scholarship as intimating the after- death experiences or adventures of the soul in the halls of judgment, and so forth; but there are traces already of the genesis of a new view, chiefly in the writing of mr. w. flinders petrie, according to which some parts at least of this great text are really a rite of initiation and advancement, through which candidates pass in this life. the book of the dead if i am putting this rather strongly as regards one important authority, it is at least true to say that he appears to discern the mystical side of the old egyptian texts, while there are others, less illustrious than he, who have gone much further in this direction. it is very difficult for one li

WHO ARE THE DRACONIANS

itself. menstrual blood was provided for the elite of the reptilian 'royal' line by virgin priestesses and this is the origin of the term 'scarlet woman' or, to the greeks 'sacred woman. the greek word for this, hierodulai, was eventually translated into english as harlot and into german as 'hores, the origin of whore. the word ritual derives from this practice (ritu= redness) and so do the words rite and red. menstrual blood is one reason why the colour red is so important to satanists and it is another reason for the constant use of the colour gold by the 'royal' bloodlines. gold is called the metal of the gods, but to the anunnaki of the sumerian tablets, menstrual blood was the 'gold of the gods. the reptilians and their crossbreeds drink blood because they are drinking the person's li

WICCA EIGHT SABBATS OF WITCHCRAFT

by people who traveled the road this night, the scary face to frighten away spirits or faeries who might otherwise lead one astray. set on porches and in windows, they cast the same spell of protection over the household (the american pumpkin seems to have forever superseded the european gourd as the jack-o-lantern of choice) bobbing for apples may well represent the remnants of a pagan 'baptism' rite called a 'seining, according to some writers. the water-filled tub is a latter-day cauldron of regeneration, into which the novice's head is immersed. the fact that the participant in this folk game was usually blindfolded with hands tied behind the back also puts one in mind of a traditional craft initiation ceremony. the custom of dressing in costume and 'trick-or-treating' is of celtic ori

y. but the young goddess was recently a mother (at the winter solstice) and is probably still nursing her new child. therefore, conception is naturally delayed for six weeks or so and, despite earlier matings with the god, she does not conceive until (surprise) the vernal equinox. this may also be their hand-fasting, a sacred marriage between god and goddess called a hierogamy, the ultimate great rite. probably the nicest study of this theme occurs in m. esther harding's book 'woman's mysteries. probably the nicest description of it occurs in m. z. bradley's 'mists of avalon, in the scene where morgan and arthur assume the sacred roles (bradley follows the british custom of transferring the episode to beltane, when the climate is more suited to its outdoor celebration) the other christian

symbolism of the maypole and riding the hobby horse. even a seemingly innocent children's nursery rhyme 'ride a cock horse to banburry cross' retains such memories. and the next line..to see a fine lady on a white horse' is a reference to the annual ride of 'lady godiva' though coventry. every year for nearly three centuries, a sky-clad village maiden (elected queen of the may) enacted this pagan rite, until the puritans put an end to the custom. the puritans, in fact, reacted with pious horror to most of the may day rites, even making maypoles illegal in 1644. they especially attempted to suppress the 'greenwood marriages' of young men and women who spent the entire night in the forest, staying out to greet the may sunrise, and bringing back boughs of flowers and garlands to decorate the

trying to expel this much-loved saint from the ranks of the blessed because she was mythical rather than historical, and because her worship gave rise to the heretical sect known as the cathari) at any rate, a large wagon wheel was taken to the top of a near-by hill, covered with tar, set aflame, and ceremoniously rolled down the hill. some mythologists see in this ritual the remnants of a pagan rite symbolizing the end of summer, the flaming disk representing the sun-god in his decline. and just as the sun king has now reached the autumn of his years, his rival or dark self has just reached puberty. many commentators have bewailed the fact that traditional gardnerian and alexandrian books of shadows say very little about the holiday of lammas, stating only that poles should be ridden and

WICCA WITCHCRAFT TODAY

cult, and i do not believe it ever existed as one of their rites. rites are performed for certain purposes. these take time, but when they are finished the assembly have a little meal, then dance and enjoy themselves. they have no time or inclination for indulging in blasphemy. has anyone ever heard of people wasting time in troubling themselves to go through a parody of a buddhist or mohammedan rite? another thing i have always understood is that to perform a black mass you needed a catholic priest who would perform a valid transubstantiation: god so present in the host would then be desecrated. unless it were a valid communion there could be no desecration. i should be surprised to find a catholic priest among witches nowadays, though in the past many are said to have been members of th

otion of a witch became that of the common definition 'a witch is an old woman who flies through the air on a broomstick. now no witch ever flew through the air on a broomstick or on anything else, at least not until aeroplanes came in. there is indeed a fertility charm to bring good crops which is performed by riding on a pole, or broom, as a hobby-horse. doubtless ancient witches practised this rite, leaping high to make the crops grow. in early trials witnesses speak of seeing the accused riding on poles, or brooms, across the fields (not through the air, and this was often accepted as the evidence that they were practising fertility magic, which became a penal offence. in the castletown museum there is one of these poles for riding, the head being carved in the shape of a phallus to br

though it is not impossible that there was some intercourse across the atlantic before columbus, i think it is more likely that similar causes produced similar effects on both sides of the world. it may seem impossible to some that any cult could have preserved its identity and teachings for so long; yet you must remember that it is not merely the religious legend which is preserved but also the rite, the conditioning and the effect that it produces. the religion may change, the race may change, the language may change, but the cause and effect remain, and it is this which tends to keep the legend unchanged. as christianity came in witchcraft had to be concealed. under the saxons it continued in out-of-theway communities, or was driven to wales, cornwall and brittany. many of the cult mem

d they may be blasted. this is sometimes varied by working in a graveyard and attempting to raise a corpse to get information from it. there is another school which believes that all magical ceremonies should consist of an act together with a rhyming spell. that is, you must show the powers what to do, then bind them with a rhyme. now if anyone in the last two hundred years had tried to make up a rite they would have used one of these methods or something resembling them. the english witches' method is entirely different. they believe the power is within themselves and exudes from their bodies. it would be dissipated were it not for the circle cast, as previously remarked, to keep the power in, and not, as magicians usually use it, to keep the spirits out. a witch can and does move freely

hreatened with death if they did not do it. gouarilla, preceptor of poitou and acquitaine, said the denial was in imitation of st. peter's having denied christ thrice. other excuses were given for spitting or trampling on the cross. sometimes this cross was said to be a crucifix, at others a cross cut or painted on the floor, which again would point to one man's being initiated in one way and the rite being performed differently for another. but in all cases it seems to have been a severe test of obedience on the part of the novice, as time and again we read that other knights had to threaten him with drawn swords before he would do it, and that he only did it to save his life. charge no. 4 seems to point to novices actually being killed who refused to conform, though this point does not s

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

e i passed on to others anything that i have not tired out myself (i:4) when the master went inside the grand temple, he asked questions about everything. someone remarked, who said that the son of the man from tsou understood the rites? when he went inside the grand temple, he asked questions about everything. the master, on hearing of this, said, the asking of questions is in itself the correct rite (iii:15) the master said, virtue never stands alone. it is bound to have neighbours (iv:25) the master said to tzu-kung, who is the better man, you or hui? how dare i compare myself with hui? when he is told one thing he understands ten. when i am told one thing i understand only two. the master said, you are not as good as he is. neither of us is as good as he is (v:9) the master said, you c

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

by letters into parcels of 8 days, and on every 9th day the people left their pursuits and went to the towns to market. hence, the jocular latin saying, tres mulieres nundinas faciunt. these nundinals are a type of our dominical letters, a set of seven marking out the 8th days. the romans also held a purification ceremony on male infants on the 9th day of life, hence the presiding goddess of this rite was called nundina. the nones were one of the sets of days composing each calendar month. the roman novennalia was a feast in memory of the dead celebrated every 9th year. the novendiale was an occasional roman catholic fast to avert calamities, from this arose the r.c. system of neuvaines. there is a masonic order of nine elected knights, in which 9 roses, 9 lights and 9 knocks are used. num

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

ust as the destruction of the temple, and the consequent cessation of the offering of sacrifices, in no way diminished or altered the expiatory effectiveness of jewish ritual. in a rhetorical quip that captures the rabbinic conception of imaginal time, study of the laws pertaining to sacrifices is placed on equal footing with offering sacrifices. the attitude expressed in terms of this particular rite illustrates the larger claim that the timeless character of torah thwarts the restriction of commandments to spatial or temporal preconditions. precisely this quality is what necessitates that the quest for meaning ensue timelessly in time not as a linear sequence subject to calculation and charting but as a spontaneous flash, a crack in the spatial spread of the timeline, completely in and o

ns that have informed the kabbalistic ontology of 94 chapter two time. the initial thing to note is the nexus between temporality and prayer223 if one plumbs the depth of the mystery of worship, one will comprehend the dynamics of time, a theme to which i return below. reiterating what was by his time the standard kabbalistic understanding of prayer, david ben yehudah characterizes the liturgical rite as an ascent of the worshipper s will through the sefirotic pleroma to the will that is conjoined with keter. this will is the expression of the infinite potency of ein sof in the ten sefirotic gradations whence it overflows to the chain of being that extends from the angelic to the mundane worlds.224 the mystical dimension of prayer, therefore, entails the contemplative elevation of the will

n eminently worthy task but one that lies beyond the concerns of this chapter. su ce it to note, however, that the circumcision of abraham, which is emblematic of the eschatological moment, is identified as the second circumcision (milah sheniyyah, an act performed from above to below, the arousal from above (itaruta di-le eila, in contrast to the first circumcision (milah ri shonah, the halakhic rite, which is performed from below to above, the arousal from below (itaruta di-letata. the latter is focused on the ritual act of circumcising the flesh, whereas the former is expressive of the circumcision of the heart, a spiritual state described as higher than torah. thus concerning this second circumcision, which is after the ingathering of the exiles and after the fulfillment of the entire

ed from the scriptural elocution erekh appayim in exodus 34:6,298 the place that is pure mercy and consequently beyond the strictures of law and its implied system of reward and punishment.299 needless to say, the position articulated by shneur zalman should not be confused with the pauline argument so influential in the history of christianity that circumcision of the spirit (identified with the rite of baptism) replaces circumcision of the flesh. for shneur zalman, there is no substitution or replacement; to locate the circumcision of the heart in a gradation superior to the law of dichotomy implies not an abrogation of that law but rather a deepening of it by adhering to its source in keter, the realm of unmitigated mercy and unwarranted forgiveness hence the identification of the thirt

his is the blood of the covenant [dam ha-berit] that the lord now makes (exod 24:8).60 148 chapter four the instrument that opens the womb and thereby effects the transformation, which is both semiotic and gendered, is the circumcised phallic potency, which is linked historically and emblematically to the figure of abraham. the fecundity of the womb is notionally correlated with the phallocentric rite of circumcision, as it is the blood of the covenant the word for blood is dam, which is composed of dalet and mem that opens the mem, the womb of the mother, and transposes the dalet, the sign of poverty and infertility, into a he, the sign of e uence and fertility. the messiah, according to the jewish tradition, will emerge from a womb that has been impregnated by male seed. in the bahiric t

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

will is not a mere mystic truth, but a reality of the luciferian will. the ritual of the invocation of the holy guardian angel should be performed with ecstasy and excitement, as crowley wrote "enflame thyself in invocation. allow the sight of this exteriorized shadow demon and solar angel to unite within yourself, thus embarking clearly on the path of cain -note by fra. akhtya commentary to the rite of azal'ucel by michael ford with regard to 'an invocation to the holy guardian angel, the spirit of the adversary who resides in darkness and light, azal'ucel, the system employed is one of summoning up the angelic and daemonic spirit within the self- the "true will" by means of a mask of luciferian witchcraft. the very methods themselves are contained in the calling of the four directions

adversary. set is the egyptian god of chaos, storms and darkness. the isolator, set is the adversarial god of change, strength and sufficiency through the will. set is the mask of azazel, the lord of flame. within witchcraft cain is considered the offspring of samael and lilith, thus being the same as baphomet. the angelic/demon higher spirit of cain is azal'ucel, which is reflected in this very rite of self-empowerment. it is through set that all upon the luciferian path pass through, in the skin of cain or otherwise. west- a calling to leviathan, the dragon essence which is immortal, or eternal. the encircling of leviathan is a will directed focus of the individuals being or "i" announcing the forced antinomianian separation from the natural order, and through leviathan grows strong in

a isela ford, based on passing through the 'as above, so below' forces of the sethanic path unto the 8-pointed sabbatic/luciferian star sometimes called algol. this ritual was a sethian development of the 'headless one' ritual (worked through by jake stratton-kent and charles gonzales) or 'bornless one' ritual as developed and adapted by aleister crowley and the greek papyrus. one may perform the rite as one of self-isolated stimulation via sex magick. enflame the self through invocation, all the while focusing upon the luciferian aspects of self, the light and the darkness. task #1: study the luciferian path in base, the difference of sorcery and magick, black magick (lesser and greater. a two page minimum on the foundations of the sabbatic path to the initiate in question. ok for this ta

nfernal union solitary ritual based on the union of opposites. black robe, candles: black and red. sigil of infernal union may be used upon the altar wall as well as the altar itself. the sigil of the union of the beast 666 and babalon may be used as well. this symbol is based on the classic sigil originally designed by eliphas levi, but redrafted by elda isela ford. this is indeed a saturn/lunar rite, the merging of sexualities within the individual. 25 one should prepare the grand sabbatic circle, robed in black or red and candles should be black and red. a statement of intent would read as the following: it is my will to invoke the egregores of samael and lilith, so that by union of both within myself, i shall become reborn as baphomet. widdershines, banishing ritual to clear mind and c

WORKING CEPHALOEDIUM VERSION 1

at cephaloedium that am hidde n, did convene therein to counsel alostrael, 31-666-31, the scarlet woman lea m y concubine, in whom is all power given, sworn unto aiwaz, prostituted in every part of her body to pan and to the beast, mother of bastards, aborter, whore t o herself, to man, woman, child and brute, partaker of the eucharist of the exc rements in the mass of the devil, sorceress of the rite of esau and jacob, and also genesthai, 143, weh note: c.f.russell a neophyte of a'.a, a master ma gician of o.t.o. and a passed postulant to the secret chamber of the knights of the temple, high priest unto the beast before the altar of purple and gold. first then this brother genesthai made of invocation of tahuti lord of wisdom in the great magical circle of the abbey, that he might come up

ith, and lamed is their balanced union. thirdly: alostrael resumeth nuit and the beast hadith; their copulation is t herefore by this word 36 well signified. fourthly: it is written `liber lapidis lazuli, cap. iii, vv. 16-18 that al l is vain unless there be``a man's life spilt for thy love upon mine altars' thus then let his high priest do sacrifice to the beast, thereby to consecrate him to the rite. fifthly: that `the paris working, the first model for our present orgia, is not to be followed pedantically. sixthly and lastly: that special names are to be used by us; for the beast o phion 700, for genesthai 143 iacchaion, and for alostrael a new name not yet gi ven. also that the vapour of the oxide of ethyl may be used in the workings. after this the "yi king" gave us our first working

the bull under isis or venus, the mighty redemption and nourish ment of love, for nuith the womb of space wherein her lord worketh his work. by this cometh forth the sign of the child, the star-cluster of the twins, un der hermes the word, airy, elastic, bisexual, eternally young, the lovers born of one womb, made two that by love they may make themselves one. so then in this name aiwaz is every rite of the magick of the aeon of horus d eclared in detail, and in his number 93 is shewn forth not only the word of the law, but the ways of the word and the mysteries of truth. this name then and this number shall be the glyph hieratic to unlock the fort ress of the aeon; captain is he of all the hosts of mars, and ra hoor khuit cro wned king in that palace of force and fire. set, the beast, fo

WORKING CEPHALOEDIUM VERSION 2

ema at cephaloedium that am hidden, did convene therein to counsel alostrael, 31-666-31, the scarlet woman lea my concubine, in whom is all power given, sworn unto aiwaz, prostituted in every part of her body to pan and to the beast, mother of bastards, aborter, whore to herself, to man, woman, child and brute, partaker of the eucharist of the excrements in the mass of the devil, sorceress of the rite of esau and jacob, and also genesthai, 143, weh note: c.f.russell a neophyte of a'.a, a master magician of o.t.o. and a passed postulant to the secret chamber of the knights of the temple, high priest unto the beast before the altar of purple and gold. first then this brother genesthai made of invocation of tahuti lord of wisdom in the great magical circle of the abbey, that he might come upo

nuith, and lamed is their balanced union. thirdly: alostrael resumeth nuit and the beast hadith; their copulation is therefore by this word 36 well signified. fourthly: it is written `liber lapidis lazuli, cap. iii, vv. 16-18 that all is vain unless there be``a man's life spilt for thy love upon mine altars' thus then let his high priest do sacrifice to the beast, thereby to consecrate him to the rite. fifthly: that `the paris working, the first model for our present orgia, is not to be followed pedantically. sixthly and lastly: that special names are to be used by us; for the beast ophion 700, for genesthai 143 iacchaion, and for alostrael a new name not yet given. also that the vapour of the oxide of ethyl may be used in the workings. after this the "yi king" gave us our first working as

d the bull under isis or venus, the mighty redemption and nourish ment of love, for nuith the womb of space wherein her lord worketh his work. by this cometh forth the sign of the child, the star-cluster of the twins, under hermes the word, airy, elastic, bisexual, eternally young, the lovers born of one womb, made two that by love they may make themselves one. so then in this name aiwaz is every rite of the magick of the aeon of horus declared in detail, and in his number 93 is shewn forth not only the word of the law, but the ways of the word and the mysteries of truth. this name then and this number shall be the glyph hieratic to unlock the fortress of the aeon; captain is he of all the hosts of mars, and ra hoor khuit crowned king in that palace of force and fire. set, the beast, for a

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

the house is burnt down. according to voetius de superstit. 3, 122 on the day of paul's conversion they placed a figure of straw before the hearth on which they were baking, and if it brought a fine bright day, they anointed it with butter; otherwise they kicked it from the hearth, smeared it with dirt, and threw it in the water. much therefore that is not easy to explain in popular offerings and rites, as the colour of animals (p. 54, leading the boar round (p. 51, flowers (p. 58, minne-drinking (p. 59, even the shape of cakes, is a reminiscence of the sacrifices of heathenism (see suppl^ eneii-^av ra 2f/3n(tta) 8s)pov rov upmrarov trap' avroi^ xe^rjra, tlie most sacred cauldron tney had, strabo vii. 2- baking in the shape of a boar must have been much more widely spread than in the north

new religion. they were the most cultivated portion of the people, the most capable of comprehending the christian doctrine and recommending it to their countrymen. from the ranks of the heathen priesthood would therefore proceed both the bitterest foes and the warmest partizans of innovation^ the collection of the letters of boniface has a passage lamenting the confusion of christian and heathen rites, into which foolish or reckless and guilty priests had suffered themselves to fall^ this might have been done in blameless ignorance or from deliberate purpose, but scarcely by any men except such as were previously familiar with heathenism. even the ;n"orse priesthood is but very imperfectly delineated in the eddas and sagas. a noteworthy passage in the ynglingasaga cap. 2 which regards the

irminsfd, which i shall deal with hereafter (see suppl. lastly, helmold 1, 47 affirms of the holsteiners: nihil de religione nisi nomen tantum christianitatis habentes; nam lucoruui et fontiuni ceterarumque superstitionum multiplex error apud eos habetur. vicelinus. lucos et onmes ritus sacrilegos destruens &c' conceived in exactly the same spirit are the prohibitions of heathenish and idolatrous rites in decrees of councils and in laws. concil. autissiod. anno 586, can. 3: non licet inter sentes aut ad arbores sacrivos vel ad fontes vota exsolvere; conf. concil. turon. ii. anno 566, can. 22. leges liutpr. 6, 30: simili modo et qui ad arborem, quam rustici sanguinum (al. sanctivam, sacrivam) vocant, atque ad fontanas adoraverit. capit. de partibus sax. 20: si quis ad fontes aut arbores vel

contained' invocationes et ritus idololatrarum civium varlamacestrensium, in quibus comperit, quod specialiter fliochum dcum solis invocarunt et coluerunt, secundario vero mcrcurium, voden anglice appellatum, deum videlicet mercatorum, quia cives et compatriotae. fere omnes negotiatores et institores fuerunt' evidently the narrator has added somewhat ovit of his own erudition; the invocations and rites themselves would have given us far more welcome information. passages which appear to speak of a german goddess by the name of diana, will be given later. js'cptune is mentioned a few times (supra, p. 110. 1 had these been roman gods, jupiter would certainly have been named first, and mercury after. 122 gods. saxo grammaticus, though he writes in latin, avoids applying the eoman names of god

rted view, to imagine the maids of war, that dwelt in osin's heavenly company, that traversed air and flood, as likewise haunting the woodlaiid cave; therefore feaxo was right to call them silvcstres, and to place their chamber, their cave, in the forest. the older stages of our language supply some similar expressions, in which i recognise the idea of wise wood-iuives, not of mere elvish wood-s]3rites. they are called ivildiu ivip, and the trad, fuld, p. 544, speak of a place' ad domum ivildero iviho. burcard of worms, p. 198, mentions' agrestes feminas quas silvaticas vocant, et quando voluerint ostendunt se suis amatoribus, et cum eis dicunt se oblectasse, et item quando voluerint abscondunt se et evanescunt. this' quando voluerint' seems to express the notion of wish-life. meister alex

3 8 INITIATION CEREMONY

in the form of the lion. then when no longer are visible unto thee the vault of the heavens, the mass of the earth, when to thee the stars have lost their light and the lamp of the moon is veiled when the earth abideth not, and around thee is the lightening flame, then call not before thyself the visible image of the soul of nature. for thou must not behold it ere thy body is purged by the sacred rites. since ever dragging down the soul and leading it from sacred things, from the confines of matter, arise the terrible dog-faced demons, never showing a true image unto mortal gaze. so, therefore, first the priest who governeth the works of fire must sprinkle with the lustral water of the loud resounding sea. labor thou around the strophaios of hecate, when thou shalt see a terrestrial demon

howing a true image unto mortal gaze. so, therefore, first the priest who governeth the works of fire must sprinkle with the lustral water of the loud resounding sea. labor thou around the strophaios of hecate, when thou shalt see a terrestrial demon approaching cry aloud, and sacrifice the stone mnizourin. change not the barbarous names of evocation for they are names divine having in the sacred rites a power ineffable. and when after all the phantoms are banished thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe hear thou the voice of fire. hereunto is the speech of the kabiri. heg: turns up lights and then conducts candidate to foot of hierophant's throne, and hands theoricus the solid triangular pyramid. hiero: the s

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

er to the horned god, who was depicted wearing horns or antlers to display his sovereignty over the herds. animal bones would be buried so that they, like humankind, would enjoy rebirth from the earth mother's womb. where hunter-gatherers today continue the unbroken tradition that stretches back thousands of years- for example, among the lapps in the far north of scandinavia and the inuits- these rites continue, led by a shaman, or magick man, who negotiates with the mistress of the herds or fish in a trance for the release of the animals. one of the earliest recorded examples of shamanism is the dancing sorcerer. painted in black on the cave walls of les trois freres in the french pyrenees, this shamanic figure, which portrays a man in animal skins, dates from about 14000 bc and stands hi

ivals (see page 245, and celebrate the eight major divisions of the celtic year on the solstices, the equinoxes and the old fire festivals. these festivals mark the coming of early spring, the start of the celtic summer, the first corn harvest and the start of the celtic winter. there are also many lovely ceremonies to mark the transitions in the life cycle, such as handfastings, or weddings, and rites of passage to welcome recently deceased wiccans to the familiar circle whenever they wish to draw near. solitary witchcraft there are many reasons for performing witchcraft alone: your personal circumstances or the location of your home may mean that you cannot travel to a group, or you may live in an area where there are few others who share your interests. many witches like myself choose t

estoration of fertility to the land and symbolically to the people. as the sky gods gained supremacy, they married the earth goddesses who slowly evolved into patronesses of women, marriage and childbirth. so, for example, odin the norse all-father married frigg, goddess of women, marriage and motherhood. but in witchcraft, though the sky fathers and their wives are used for the focus of specific rites, the goddess retains the earlier form as the creative principle. as the triple goddess- maiden, mother and wise woman or crone- she is frequently central to coven work. generally in magick the goddess is recognised as the prime mover of existence, bringing forth from herself in the first virgin birth the animus, or male, principle. for this reason, it is often the high priestess who casts th

ease. ceres ceres is the roman goddess of the grain and all food plants. her daughter proserpina was taken into the underworld for three months of the year by pluto, causing ceres to mourn and the crops to die. this was the origin of winter. through this, she is seen as goddess of fertility and abundance, as well as a deity of the natural cycles of the year. she represents loss and is a focus for rites concerning grief and mourning, with the hope of new joy ahead for women and especially for mothers. her greek counterpart is demeter. demeter demeter, the greek corn goddess or barley mother, was the archetypal symbol of the fertility of the land. demeter is often pictured as rosy-cheeked, carrying a hoe or sickle and surrounded by baskets of apples, sheaves of corn, garlands of flowers and

er brighid (cerridwen in the welsh tradition. in some legends, dagda is associated with balor, the sun deity of the formoiri, enemies of the gods, who was slain by lugh, the young solar god, at the battle of moytura, thus representing the ascent of the new sun. the death of the old order, as a necessary requirement for the new, is a central motif in spirituality and so dagda can offer a focus for rites of passage where change is necessary, but not necessarily welcomed. odin odin is the viking father god, known as the all-father, god of inspiration, wisdom and poetry as well as war. odin was desperate to acquire the wisdom and knowledge of the older order of giants. he traded one of his eyes for wisdom and obtained the knowledge of the runes, the ancient symbols of spiritual knowledge, by s

ABRAMELIN1

knowledge of the qabalah; as this in its turn was derived from that mighty scheme of ancient wisdom, the initiated magic of egypt. for to any deep student at the same time of the qabalah and of modern egyptology, the root and origin of the former is evidently to be sought in that country of mysteries, the home of the gods whose symbols and classification formed so conspicuous a part of the sacred rites; and from which even to the present day, so many recipes of magic have descended. for we must make a very careful distinction between the really ancient egyptian magic, and the arabian ideas and traditions prevailing in egypt in recent times. i think it is the learned lenormant who points out in his work on chaldean magic, that the great difference between this and the egyptian was that the

ABRAMELIN2

ad. but, nevertheless, the extravagant words therein will be usually found to be corruptions and perversions of hebrew, chaldee, and egyptian titles of gods and angels. but it is undoubtedly evil to use caricatures of holy names; and these for evil purposes also. yet it is written in the oracles of zoroaster: change not barbarous names of evocation, for they are names divine, having in the sacred rites a power ineffable! 16 yet, notwithstanding, it is well in a sacred magical operation to employ a language which does not to our minds convey so much the commonplace ideas of everyday life, so as the better to exalt our thoughts. but, as abraham says, we should before all things understand what we are repeating. 17 the passover is about the vernal equinox and nearly corresponds to our easter;

ADEPTUS MINOR INITIATION

silence "let the aspirant be released from the cross of suffering. it is written that he who humbleth himself shall be exalted. v. h. frater hodos chamelionis, remove from the aspirant the chain of humility and the robe of mourning, and reinvest him with the crossed sashes. third "know then, oh aspirant, that the mysteries of the rose and the cross have existed from time immemorial, and that the rites were practiced and the wisdom taught in egypt, eleusis, samothrace, persia, chaldea and india, and in far more ancient lands. the story of the introduction to these mysteries into medieval europe has thus been handed down to us "in 1378 was born the chief and originator of our fraternity in europe. he was of noble german family, but poor, and in the fifth year of his age was placed in a cloi

ALEISTER CROWLEY ACROSS THE GULF

een in prison for a long time, was bitterly an-hungered; and in the eighth month they gave me the aspic of nile, and the royal uraeus serpent, and the deadly snake of page 3 gulf.txt the south country, for playmates; but i passed scatheless through all these trials. and in the ninth month i was weaned, and my mother bade me farewell, for never again might she look upon my face, save in the secret rites of the gods, when we should meet otherwise than as babe and mother, in the garment of that second birth which we of khemi knew. the next six years of my life have utterly faded. all that i can recall is the vision of the greatness of our city of thebai, and the severity of my life. for i lived on the back of a horse, even eating and drinking as i rode; for so it becometh a prince. also i was

i made the god thereof; i powdered my hair with gold, and inwound it with flowers. i gilded my eyelids, and i stained my lips with vermilion. i gilded my breasts and my nails, and as god and victim in one was i daily sacrificed unto that strange thing that was none other than myself. i made my giant nubian high priest; and i endowed his wand with magic power, so that he might properly perform my rites. this he did to such purpose that many men from memphis and even from more distant towns, leaving their gods, came thither, and did sacrifice. then i appointed also the pale boy warder of the sanctuary: and he swore unto me to be faithful unto death. now there arose a great strife in memphis, and many foolish and lewd women cried out against us. so fierce was the uproar that a great company

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ing the inquisition is an example of this, as well as the solemn and twisted- that is to say, purposeless and unenlightened- celibacy that the church espoused. for the orgone of wilhelm reich is just as much leviathan as the kundalini of tantrick adepts, and the power raised by the witches. it has always, at least in the past two thousand years, been associated with occultism and essentially with rites of evil magick, or the forbidden magick, of the enemy, and of satan. and the twisting, sacred spiral formed by the serpent of the caduceus, and by the spinning of the galaxies, is also the same leviathan as the spiral of the biologists' code of life: dna the goddess of the witches the current revival of the cult called wicca is a manifestation of the ancient secret societies that sought to t

an england, and expose it for what it really was, a carpet made of many ingenious threads and not god- or eternal happiness- at all; only nap. therefore, it seemed almost logical that he should seek in the defeated, old religions of the world for the basis of his new philosophy and, some say, his new "religion. he raised the female aspect back up to one of equality with the male, as it was in the rites of egypt, and of eleusis "our lady babalon (his spelling) became a theme of many of his magickal writings, and he received he credo, the book of the law, through a woman, his wife rose kelly. the lunar element, as well as the venusian, are certainly accessible in his works. it has even been said in occult circles that he had a hand in putting together the grimoire of one gerald gardner, foun

rough a woman, his wife rose kelly. the lunar element, as well as the venusian, are certainly accessible in his works. it has even been said in occult circles that he had a hand in putting together the grimoire of one gerald gardner, founder of a contemporary witchcraft movement, called the book of shadows. the moon has an extremely important, indeed indispensable, role in the tantrick sex magick rites that so preoccupied crowley and the o.t.o. there can be no true magick without woman, nor without man, and in the symbolic language of the occult there can be no sun without the moon. in alchemy, ceremonial magick, and witchcraft, the formula is the same, for they all deal with identical properties; whether they are called the sun and moon of the elixir vitae, the male and female participant

terature, and the drawings of magickal seals and symbols are wholly new to anything that has yet appeared on the contemporary occult scene- although bearing some resemblances to various diagrams found in the ancient arabic texts of the last millennium. although some of the characters found in these pages can be traced to mandaic and demotic sources, and are evidently of a much later date than the rites of sumer, the overall appearance of the seals is quite unusual, almost surreal. the book begins with an introduction by the alleged author, the mad arab (the name that lovecraft made famous 'abdul alhazred' does not appear in our copy of the ms, and ends with a sort of epilogue by the same arab. we have called the first part "the testimony of the mad arab" and the latter "the testimony of th

anslation has been appended in this work- a translation evidently not at hand when the author compiled the ms. thus, for the first time, this much-rumoured exorcism is available in full and in english. after this, the "book of calling" needs little explanation. it is the grimoire of the necronomicon, containing the formulae of ritual conjuration, as well as the seals and diagrams to accompany the rites. it is followed by "the book of fifty names" being fifty separate powers of the god marduk, defeater of chaos. this is interesting, in that the names seem to come from the enuma elish, in which the elder gods confer these fifty names upon marduk as titles, in their appreciation of his routing of evil. a sigil is given for each of the names, and a word of power for most of them. then appears

ALEISTER CROWLEY LIBER 777

al and prosecutes for the crown, acquires in time all the obloquy attaching to that functionary in the eyes of the criminal classes, and becomes a slanderer. does any one really think that any angel is such a fool as to try to gull the omniscient god into injustice to his saints? then, on the other hand, what of moloch, that form of jehovah denounced by those who did not draw huge profit from his rites? what of the savage and morose jesus of the evangelicals, cut by their petty malice from the gentle jesus of the italian children? how shall we identify the thaumaturgic chauvinist of matthew with the metaphysical logos of john? in short, while the human mind is mobile, so long will the definitions of all our terms vary [lat. approx. perhaps it will be pleasant to remember these things one d

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

e otherwise inclined may reflect that a nod is as good as a wink to a blind horse- 91 chapter xii of the bloody sacrifice: and matters cognate. it is necessary for us to consider carefully the problems connected with the bloody sacrifice, for this question is indeed traditionally important in magick. nigh all ancient magick revolves around this matter. in particular all the osirian religions- the rites of the dying god- refer to this. the slaying of osiris and adonis; the mutilation of attis; the cults of mexico and peru; the story of hercules or melcarth; the legends of dionysus and of mithra, are all connected with this one idea. in the hebrew religion we find the same thing inculcated. the first ethical lesson in the bible is that the only sacrifice pleasing to the lord is the sacrifice

mood. every vibration awakens all others of its particular pitch. there is thus some justification for the assumption of previous writers on magick that the link is implicit, and needs no special attention. yet, in practice, there is nothing more certain than that one ought to confirm one's will by all possible acts on all possible planes. the ceremony must not be confined to the formally magical rites. we must neglect no means to our end, neither despising our common sense, nor doubting our secret wisdom. when frater i. a. was in danger of death in 1899 e.v. frater v. n. and frater perdurabo did indeed invoke the spirit buer to visible manifestation that the might heal their brother; but also one of them furnished the money to send him to a climate less cruel than england's. he is alive t

. it is difficult to teach a person to use these methods; and, worst of all, they are purely passive! you can see only what is shewn you, and you are probably shewn things perfectly pointless and irrelevant. the proper method is as follows- develop the body of light until it is just as real to you as your other body, teach it to travel to any desired symbol, and enable it to perform all necessary rites and invocations. in short, educate it. ultimately, the relation of that body with your own must be exceedingly intimate; but before this harmonizing takes place, you should begin by a careful differentiation. the first thing to do, therefore, is to get the body outside your own. to avoid muddling the two, you begin by imagining a shape resembling yourself standing in front of you. do not say

alter scott. also one or two other novels. interesting for traditions treated. rob roy, by james grant. interesting for traditions treated. the magician, by w. somerset maugham. an amusing hotchpot of stolen goods. the bible, by various authors unknown. the hebrew and greek originals are of qabalistic value. it contains also many magical apologues, and recounts many tales of folk-lore and magical rites. kim, by rudyard kipling. an admirable study of eastern thought and life. many other stories by this author are highly suggestive and informative. for mythology, as teaching correspondences: books of fairy tales generally. oriental classics generally. sufi poetry generally. scandinavian and teutonic sagas generally. celtic folk-lore generally. this course is of general value to the beginner

the mysteries" a translation of "la clef des grands mysteres, by eliphas levi. specially adapted to the task of the attainment of bhakta- yoga. equinox x, supplement "liber xlix. shi yi chien" an account of the divine perfection illustrated by the sevenfold permutation of the dyad. unpublished "liber li. the lost continent" an account of the continent of atlantis: the manners and customs, magical rites and opinions of its people, together 218 with a true account of the catastrophe, so called, which ended in its disappearance. unpublished "liber lv. the chymical jousting of brother perardua with the seven lances that he brake" an account of the magical and mystic path in the language of alchemy. equinox i, p. 88 "liber lviii" an article on the qabalah in equinox v, p. 65 "liber lix. across

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ly. to the vedas, the upanishads, and the tripitaka of the buddhists, we have only to add the tantras of what are called the vamacharya schools. paradoxical as it may sound the tantrics are in reality the most advanced of the hindus. their theory is, in its philosophical ultimatum, a primitive stage of the white tradition, for the essence of the tantric cults is that by the performance of certain rites of magick, one does not only escape disaster, but obtains positive benediction. the tantric is not 51 obsessed by the will-to-die. it is a difficult business, no doubt, to magic without tears get any book for free on: www.abika.com 91 get any fun out of existence; but at least it is not impossible. in other words, he implicitly denies the fundamental proposition that existence is sorrow, and

ALEISTER CROWLEY MEDITATION

day one man in every eight belongs. the history of christianity shows precisely the same remarkable fact. jesus christ was brought up on the fables of the "old testament" and so was compelled to ascribe his experiences to "jehovah" although his gentle spirit could have had nothing in common with the monster who was always commanding the rape of virgins and the murder of little children, and whose rites were then, and still are, celebrated by human sacrifice<jews in eastern europe which surprise the ignorant, are almost invariably excited by the disappearance of "christian" children, stolen, as the parents suppose, for the purposes of "ritual murder<blood-libel" myth was later recanted by crowley. the blood-lib

ALEISTER CROWLEY THE BANNED LECTURE

eems to mr. g. k. chesterton the one ideal state of society, it must have been a little difficult to carry out abductions and murders on such wholsale principles. whenever questions arise with regard to black magic or black masses, invocations of the devil, etc, etc, it must never be forgotten that these practices are strictly functions of christianity. where ignorant savages perform propitiatory rites, there and there only christianity takes hold. but under the great systems of the civilised parts of the world, there is no trace of any such perversion in religious feeling. it is only the bloodthirsty and futile jehovah who has achieved such monstrous births. such upas-trees can only grow in the poisonous mire of fear and shame where thought has putrefied to christianity. there is thus no

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

his conscious care. they are not, like the traditional ordeals, formal, or identical for all; the candidate finds himself in circumstances which afford a real test of conduct, and compel him to discover his own nature, to become aware of himself by bringing his secret motives to the surface. some of the rituals have been made accessible, that is, the magical formulae have been published. see "the rites of eleusis "energized enthusiasm "book 4, part iii "etc. note the reference to 'not' and 'all. also the word 'known' contains the root gn 'to beget' and 'to know; while 'concealed' indicates the other half of the human mystery. al i,35 "this that thou writest is the threefold book of law" the old comment 35. definition of this book. the new comment the instruction to write for three days fro

on the market. instead of every man and every woman being a star, we have an amorphous pullulation of vermin. al iii,21 "set up my image in the east: thou shalt buy thee an image which i will show thee, especial, not unlike the one thou knowest. and it shall be suddenly easy for thee to do this" the old comment 21. this was remarkably fulfilled. the new comment verses 21- 31 seem to refer to the rites of public worship of ra-hoor-khuit. the word "set" is curious- is there here a reference to set the god? with regard to the old comment, i did indeed find an image of the kind implied. but there seems no special importance in this. i am inclined to see some deeper significance in this passage. there has elsewhere been reference to the words "not "one "thou knowest. the word "easy" is moreove

ive in the animal kingdom is his cognate symbol the phallus, representing love and liberty. ra-hoor-khuit, like all true gods, is therefore a solar-phallic deity. but we regard him as he is in truth, eternal; the solar-phallic deities of the old aeon, such as osiris "christ, hiram, adonis, hercules &c, were supposed, through our ignorance of the cosmos, to 'die' and rise again. thus we celebrated rites of 'crucifixion' and so on, which have now become meaningless. ra-hoor-khuit is the crowned and conquering child. this is also a reference to the 'crowned' and conquering 'child' in ourselves, our own personal god. except ye become as little children, said 'christ, ye shall not enter into the kingdom of god. the kingdom of malkuth, the virgin bride, and the child is the dwarf-self, the phall

ich throws light upon this part of the chapter; but no important purpose would be served by producing it at present. these are circumstances when apparent frankness defeats its own ends as well as those of policy. al iii,30 "my altar is of open brass work: burn thereon in silver or gold" the old comment 30. not yet accomplished. the new comment there is now such an altar as described; and the due rites are performed daily thereupon (an xvi? in. al iii,31 "there cometh a rich man from the west who shall pour his gold upon thee" the old comment 31. not yet accomplished. the new comment i do not know whether this is to be taken in a practical sense. the obvious meaning of "from the west" in an egyptian document would be "from the house of the dead. alternatively, there may be a reference to t

ALEISTER CROWLEY THE SWORD OF SONG

ts ultimation, the doctrine of karma is identical with determinism. on this subject much wisdom, with an infinite amount of rubbish, has been written. i therefore dismiss it in these few words, confident that the established identity can never be shaken. vi. the ten fetters or sanyoganas. 1. sakkaya-ditthi. belief in a soul. 2. vikikikkha. doubt. 3. silabbata-par- reliance on the effim sa cacy of rites and and ceremonies. 4. kama. bodily desires. 5. patigha. hatred. 6. ruparaga. desire for bodily immortality. 7. aruparaga. desire for spiritual immortality. 8. mano. pride. 9. udhakka. self-righteousness. 10. avigga. ignorance (1) for this is a petitio principii (2) this, to a scientist, is apparently anathema. but it only means, i think, that if we are not settled in our minds we cannot wor

ALEISTER CROWLEY EQ I 1

ves brilliant and flashing, yet so black was that wherein they grew that they seemed brighter than suns. and these were placed one above the other in a single line and straight, even according to the seven centres of his intention that he bare about him in the hollow tube that hath thirty and two joints "he slayeth sir amorex le desirous" these plants did our brother perardua pluck, as the mystic rites ordain; and these did he heat furiously in his alembic, yet with vegetable heat alone, while he kept them ever moist, dropping upon them of his lunar water, whereof he had three and seventy minims left of the eight and seventy that his father had given him; and these he had borne upon a camel through the desert unto this place where he now was, which is called the oasis of the lion, even as

to a sublime art. in the west, for some fifteen hundred years now, christianity has swayed the minds of men from the arctic seas to the mediterranean. at first but one of many small excrescent faiths, which sprang up like fungi amongst the superb "d bris" of the religions of egypt, babylonia, and greece, it was not long before (on account of its warlike tenets and the deeply magical nature of its rites1) it forced its head and then its arms above the shoulders of its 1 primitive christianity had a greater adaptability than any other contemporary religion of assimilating to itself all that was more particularly pagan in polytheism; the result being that it won over the great masses of the people, who then were, as they are now, inherently conservative. weaker brothers; and when once in a po

ALEISTER CROWLEY EQ I 5

ion of the mind. only by this way, and by constantly bearing in mind and living up to his final utterance "athakho, bhikkhave, amentayami vo; vayadhmama sankhara, appamadena sampadetha "lo! now, oh brothers, i exhort ye! decay is inherent in all the tendencies, therefore deliver ye yourselves by earnest effort" ananda metteya. 59 the sabbath""to a. e. w" occult, forbidden lights move in the royal rites. diaphanous, they dance above the souls in trance that have attained to their untold inheritance. above the mystic masque, like plumes upon a casque, they wave their purple and red above each haggard head. thy are like gems snake-rooted, basilisks' bed. here were the tables set for baal and baphomet: her was the altar drest with fire and alkahest for many a holy host, for many a goodly guest

me, gave me death "aceldama" 1898 "the first house("i.e" the father's house) is so brilliant that you can't think; and there, too, is my lover (the son) and i (the soul) when we are one "the wake-world" 1907_ this is the state beyond the "reverent gaze state when it is said that "they" upon the ancient one of days, shall see his face" beyond which fancy lies the truth "pentecost" 1902 "to us the rites of eleusis should open the doors of heaven, and we shall enter in and see god face to face "eleusis" 1906 "ye also shall see god face to face" ib "they do lead one to the vision of god face to face" ib "initiates- men who have themselves seen god face to face, and lived" ib "the three ways to the holy house of the old king. so that is his house, he is the old king himself, and so are you "th

ridiculous. on what documents does he base his description? it is always open to a mason to reply to an "exposure" that those who tell don't know, and those who know don't tell. my own small knowledge of the matter assures me that the accounts given on pp. 111 and 112, 120 and 121 are entirely foreign to that knowledge and priori most unlikely. it is incredible that one to whom so many impressive rites were accessible should found his system on tomfoolery. i wish mr trowbridge could have found time to study intimately fro a month the life of a modern master. as it is, the most natural phenomena perturb him. the periodical disappearances of his hero annoy the historian; yet this is the first condition of the life of a magus, like the disappearance of salmon from rivers. unless one went back

ALEISTER CROWLEY EQ I 5

olume was entirely the work of daniel cable, and none of the works appear to have ever been printed. cable published a work entitled "of natural and supernatural things" which lowndes calls an extraordinary book. if its matter is at all similar to that of the present volume, there is little wonder that lowndes should call it "extraordinary" waite (a. e) the book of ceremonial magic, including the rites and mysteries of go tic theurgy, sorcery, and infernal necromancy, in two parts. i. an analytical and critical account of the chief magical rituals extant. ii. a complete grimoire of black magic. 4to "with "180 "illustrations, white cloth "extra, with designs in gold on cover" 1910 "post free" 15"s. net" occult science in india, and among the ancients, with an account of their initiations, a

ivately printed "1865 "3 3"s" paracelsus. the hermetical and alchemical writings of aureopus phillippus theophrastus bombast of hohenheim, called paracelsus the great, now for the first time translated into english. edited, with elucidatory notes, a copious hermantic vocabulary and index, by a. e. waite. 2 cols. 4to "cloth" 1894 (published "2 12"s" 6"d" jennings (hargrave. the rosicrucians, their rites and mysteries. thick 8vo, 4"th and last edition, revised. half-morocco, t.e.g, n.d" 7"s" 6"d" portion of contents- ever-burning lamps- the hermetic philosophers- the hermetic brethren- mystic history of the fleur-de-lis- sacred fire- fire-theosophy of the persians- ideas of the rosicrucians as to the character of fire- monuments raised to fire-worship in all countries- druidical stones and t

ly for the i. of the h. g. a; a white and gold nemmes may be worn. these robes may also be worn by assistant magi in all composite rituals of the white. the neophyte's robe is fitted for all elemental operations. a black and gold nemmes may be worn. assistant magi may wear these in all composite rituals of the black. the zelator's robe is fitted for all rituals involving i o, and for the infernal rites of luna. in the former case an uraeus crown and purple nemmes, in the latter a silver nemmes should be worn. the practicus' robe is fitted for all rituals involving i i, and for the rites of mercury. in the former case an uraeus crown and green nemmes, in the latter a nemyss of shot silk, should be worn. the philosophus' robe is fitted for all rituals involving o o, and for the rites of venu

tuals involving i i, and for the rites of mercury. in the former case an uraeus crown and green nemmes, in the latter a nemyss of shot silk, should be worn. the philosophus' robe is fitted for all rituals involving o o, and for the rites of venus. in the former case an uraeus crown and azure nemmes, in the latter a green nemmes, should be worn. the dominus liminis' robe is fitted for the infernal rites of sol, which must never be celebrated. the adeptus minor's robe is fitted for the rituals of sol. a golden nemmes may be worn. the adeptus' robe is fitted for the particular workings of the adeptus, and for the postulant at the first gate of the city of the pyramids. the adeptus major's robe is fitted for the chief magus in all rituals and evocations of the inferiors, for the performance of

of sol, which must never be celebrated. the adeptus minor's robe is fitted for the rituals of sol. a golden nemmes may be worn. the adeptus' robe is fitted for the particular workings of the adeptus, and for the postulant at the first gate of the city of the pyramids. the adeptus major's robe is fitted for the chief magus in all rituals and evocations of the inferiors, for the performance of the rites of mars, and for the postulant at the second gate of the city of the pyramids. the adeptus exemptus' robe is fitted for the chief magus in all rituals and invocations of the superiors, for the performance of the rites of jupiter, and for the postulant at the third gate of the city of the pyramids. the babe of the abyss has no robe. for the performance of the rites of saturn, the magician may

ALEISTER CROWLEY EQUINOX EQ I 2 2

the temple "the temple as arranged in the 0 =0 grade of neophyte in the order of the g. d. in the outer is placed looking towards the hb:heh hb:yod or hb:heh hb:vau hb:heh hb:yod (j.h.v.h) in malkuth of assiah. that is, that as hb:yod and hb:heh answer unto the sephiroth chokmah and binah in the tree,4 unto aba and aima,5 through whose knowledge that of kether may be obtained; even so, the sacred rites of the temple may gradually, and as it were in spite of themselves, raise the neophyte unto the knowledge of his higher self.6 "like the other sephiroth malkuth hath also its subsidiary sephiroth and paths.7 of these ten sephiroth the temple as arranged in the 0 =0 of neophyte includeth only the four lower sephiroth in the tree of life, viz: malkuth, jesod, hod, and netzach, and the outer si

tarily revealed a flashing vision of adonai, as it were a tongue of blinding flame out of the depths of darkness, to show him that there is light even in this dreadful night through which he has to journey. he learns that though adonai is in kether, kether also is in malkuth; but the rituals which follow the 0= 0, excepting the portal, which consists more of symbols and their explanations than of rites and ceremonials, are more inclined to obsess than to illuminate. of course it may be urged that as they constitute four great trials, it is after all a greater test to be placed under a false guide than an honest one. but indeed, if this be so, then most certainly should the neophyte, zelator, theoricus or practicus travel his own road unhelped by others; further, he should not be tempted by

ALEISTER CROWLEY EQUINOX EQ I 2

he pentagram< better still, have a skilled teacher. the experiment is an easy one; with two pupils only (of some dozens) i have failed, and that completely; with the others the first experiment was a success. we must include, too, in this section the forms appearing in answer to the rites of ceremonial magic. 61 (consult "goetia" the "key of solomon" eliphaz levi, cornelius agrippa, pietro di abano, barrett and others for instructions) these forms are more solid and real, much more dangerous, and are excessively difficult to obtain. i have known very few successful practitioners. all these forms and names are almost infinitely varied. the grosser visual and auditory phenomena

nd-not-change, and neither-change-nor-not- change were all four perceived at once; and indeed some authors have done something very like this; but, between you and me, i don't believe they knew anything about it; and as i certainly don't know anything myself, if it's all the same to you, i'd rather leave the subject alone. we really can't have another hargrave jennings on "the rosicrucians: their rites and mysteries" so there the matter must rest. i have added this section for the sake of completeness; but it is all hearsay. i am too blind to see the necessity of the section at all; i am far from convinced that the vin n anam phenomena do not represent finality; so stupendous are they that even to one who is accustomed to them it must always be difficult to imagine a state not merely beyon

ALEISTER CROWLEY EQUINOX EQ I 3 2

his day and hour the spirit of mercury, taphthartharath, whose magical sigil i now bind with this triple cord of bondage, and shroud in the black concealing darkness and in death! even as i knot about this sigil the triple cord of bondage, so let the magic power of my will and words penetrate unto him, and bind him that he cannot move; but is presently forced by the mastery and the majesty of the rites of power to manifest here before us without this circle of art, in the magical triangle which i have provided for his apparition. and even as i shroud from the light of day this signature of that spirit taphthartharath, so do i render him in his place blind, deaf and dumb. that he may in no wise move his place or call for aid upon his gods; or hear another voice save mine or my companions, o

on this day, for that in this day and hour the great angel of kokab, raphael, reigneth_ beneath whose dominion art thou_ and i swear to thee, here in the hall of the twofold manifestation of truth, that, as liveth and ruleth for evermore the lord of the universe; that even as i and my companions are of the order of the rose of ruby and the cross of gold; that even as in us is the knowledge of the rites of power ineffable: thou shalt this day become manifest unto visible appearance before us, in the magical triangle without this circle of art [it should now have arrived at the magical hour tafrac, commencing at 8h. 32' p.m. if not, then the adepti seat themselves, and await that time. when it is fulfilled, the assistant magus places the sigil on the altar in the right quarter: the magus adv

seal and sigil which i bear upon my heart: that thou come forth, here, now, in this present day and hour, and appear in visible and material form before us, in the great magic triangle without this circle of art. hb:resh i bind and conjure thee anew: by the wisdom of thoth the mighty god: by the light of the magic fire: by the unutterable glory of the godhead within me: by all powerful names and rites: that thou come forth, here, 180 now, in this present day and hour, and appear in visible and material form before us, in the great magical triangle without this circle of art. hb:taw i bind and conjure thee anew: by the powers of word and of will: by the powers of number and name: by the powers of colour and form: by the powers of sigil and seal: that thou come forth, here, now, in this pre

the flesh of the serpent is the symbol of thy body, which we destroy by water and fire, that it may be renewed before us. and the blood of the serpent is the symbol of the magic of the word messiah, whereby we triumph over nahash. and the all-binding milk is the magical water of thy purification. 182 and the fire which flames over all [assistant lights hell-broth] is the utter power of our sacred rites! come forth! come forth! come forth unto us, spirit of mercury, o taphthartharath. i bind and conjure thee by him that sitteth for ever on the throne of thy planet, the knower, the master, the all-dominating by wisdom, thoth the great king, lord of the upper and the lower crowns! i bind and conjure thee by the great name iahdonhi whose power is set flaming above thy palaces, and ruleth over

hey that put their trust in him [the mighty magus of art lifts up the sigil towards heaven, tears off from it the black veil, and cries] creature of kokab, long hast thou dwelt in darkness! quit the night and seek the day [sigil is replaced to west of the triangle; magus holds the sword erect (point upwards) over its centre, and lays her left hand upon it, saying] 184 by all the names, powers and rites already rehearsed, i conjure thee thus unto visible apparition: khabs am pekht. konx om pax. light in extension [saith the magus of art] as the light hidden in darkness can manifest therefrom, so shalt thou become manifest from concealment unto manifestation [the magus of art takes up the sigil, stands at east of altar facing west, and says "the conjuration of the intelligence tiriel" tiriel

ALEISTER CROWLEY EQUINOX EQ I 3

m that conjuration. q. the magician now elevates the covered sigil towards heaven, removes the veil entirely (leaving it yet corded; crying in a loud voice "creature of. long hast thou dwelt in darkness, quit the night and seek the day" he then replaces it on the altar, holds the magical sword erect above it, the pommel immediately above the centre thereof, and says "by all the names, powers, and rites already rehearsed, i conjure thee thus unto visible appearance" then the mystic words. 153 r. saith the magician "as the light hidden in the darkness can manifest therefrom, so shalt thou become manifest from concealment unto manifestation" he then takes up sigil, stands to the east of the altar and faces west. he shall then rehearse a long conjuration to the powers and spirits immediately s

pirit appears. this invocation should be of some length, and should rehearse and reiterate the divine and other names consonant with the working. that spirit should now become fully and clearly visible, and should be able to speak with a direct voice (if consonant with his nature. the magician then proclaims aloud that the spirit n hath been duly and properly evoked, in accordance with the sacred rites. 154 u. the magician now addresses and invocation unto the lords of the plane of the spirit to compel him to perform that which the magician shall demand of him. v. the magician carefully formulates his demands, questions &c, and writes down any of the answers that may be advisable. w. the master of evocations now addresses a conjuration unto the spirit evoked, binding him to hurt or injure

ALEISTER CROWLEY EQUINOX EQ I 4 2

le out of that was nearly the worst possible. he has abundantly proved his main point, the true antiquity of some masonic system. it is a parallel to frazer's tracing of the history of the slain god. but why is there no life in any of our slain god rituals! it is for us to restore them by the word and the grip. for us, who have the inner knowledge, inherited or won, it remains to restore the true rites of attis, adonis, osiris, of set, serapis, mithras, and abel. aleister crowley. 240 the herb dangerous part iv a few extracts from h. g. ludlow, the hasheesh eater which bear upon the peculiar characteristics of the drug's action the hasheesh eater for a place, new york for instance, a stranger accounts, not by saying that any one of the many who testify to its existence copied from another

constituted himself leading counsel for his client egypt, and in a learned and most convincing argument not only proves the undoubted antiquity of his client's claim, but that it was from egypt, or rather central africa, that the human race originated, and that it is to egyptian symbolism, and more particularly to the ritual of the dead, that we must go if we would rightly understand the temples, rites, ceremonies, and customs of mankind past and present. from egypt they came and to egypt must we go. the book is in every sense a great book, and, by the way, it forms an excellent seventh volume to gerald massey's monumental work. brother wynne westcott is very rightly condemned as displaying a peculiarly acute ignorance of both freemasonry and egyptology, and further on so is that chatterin

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ctions for talismanic and ceremonial magic, as well as for the practical part of occultism. besides seals, sigils, and magical diagrams, nearly 50 pantacles or talismans are given in the plates. among other authors both eliphas l vi and christian mention the "key of solomon" as a work of high authority, and the former especially refers to it repeatedly. jennings (hargrave. the rosicrucians, their rites and mysteries, fourth edition, revised, demy 8vo "with hundreds of illustrations. half morocco" 7"s" 6"d" some of the contents: critics of the rosicrucians criticized- the hermetic philosophers- fire- theosophy of the persians- drudical stones- the round towers of ireland- mystic christian figures and talismans- the rosy cross in indian, egyptian, greek, roman, and mediaeval monuments- the g

ALEISTER CROWLEY EQUINOX EQ I 4

ly for the i. of the h. g. a; a white and gold nemmes may be worn. these robes may also be worn by assistant magi in all composite rituals of the white. the neophyte's robe is fitted for all elemental operations. a black and gold nemmes may be worn. assistant magi may wear these in all composite rituals of the black. the zelator's robe is fitted for all rituals involving i o, and for the infernal rites of luna. in the former case an uraeus crown and purple nemmes, in the latter a silver nemmes should be worn. the practicus' robe is fitted for all rituals involving i i, and for the rites of mercury. in the former case an uraeus crown and green nemmes, in the latter a nemyss of shot silk, should be worn. the philosophus' robe is fitted for all rituals involving o o, and for the rites of venu

tuals involving i i, and for the rites of mercury. in the former case an uraeus crown and green nemmes, in the latter a nemyss of shot silk, should be worn. the philosophus' robe is fitted for all rituals involving o o, and for the rites of venus. in the former case an uraeus crown and azure nemmes, in the latter a green nemmes, should be worn. the dominus liminis' robe is fitted for the infernal rites of sol, which must never be celebrated. the adeptus minor's robe is fitted for the rituals of sol. a golden nemmes may be worn. the adeptus' robe is fitted for the particular workings of the adeptus, and for the postulant at the first gate of the city of the pyramids. the adeptus major's robe is fitted for the chief magus in all rituals and evocations of the inferiors, for the performance of

of sol, which must never be celebrated. the adeptus minor's robe is fitted for the rituals of sol. a golden nemmes may be worn. the adeptus' robe is fitted for the particular workings of the adeptus, and for the postulant at the first gate of the city of the pyramids. the adeptus major's robe is fitted for the chief magus in all rituals and evocations of the inferiors, for the performance of the rites of mars, and for the postulant at the second gate of the city of the pyramids. the adeptus exemptus' robe is fitted for the chief magus in all rituals and invocations of the superiors, for the performance of the rites of jupiter, and for the postulant at the third gate of the city of the pyramids. the babe of the abyss has no robe. for the performance of the rites of saturn, the magician may

y of the pyramids. the babe of the abyss has no robe. for the performance of the rites of saturn, the magician may wear a black robe, close-cut, with narrow sleeves, trimmed with white, and the seal and square of saturn marked on breast and back. a conical black cop embroidered with the sigils of saturn should be worn. the magister templi robe is fitted for the great meditations, for the supernal rites of luna, and for those rites of babylon and the graal. but this robe should be worn by no man, because of that which is written "ecclesia abhorret a sanguine "any of these robes may be worn by a person of whatever grade on "appropriate occasions "crown 8vo, scarlet buckram, pp. 64" this edition strictly limited to 500 copies. a. a. publication in class b- book 777 this book contains in conci

ALEISTER CROWLEY EQUINOX EQ I 6 2

] hail unto the most divine lord mercury! first probationer["to" fr. gemini] our brother, child 97 of the voice, we ask thee for thy help. wilt thou purify the temple, that we may proceed with the invocations? fr. gemini. i am one with you, brethren["he rises and performs the banishing ritual of the hexagram. while he does so, the" four probationers "stand facing the assembly] fr. gemini. let the rites of mercury be celebrated["they turn round, facing the altar again [mercury "reads gemini and virgo sections from" 963 "at altar["the big lights are put out; only a small purple light remains] first probationer. o thou lord of harmony! master of the right will, thou who hast brought unto us the divine seeds of self-knowledge- we, the humble servants of the children of thy voice, we call on th

e book is contained in the last section 'the stone of the philosophers' here is some fine work" occultism to the readers of "the equinox- all who are interested in "curious old" literature should write to frank hollings for his catalogue of over 1000 items. sent post free on receipt of name and address, and all future issues. a few selected items below. the book of ceremonial magic, including the rites and mysteries of goetic theurgy, sorcery, and infernal necromancy. in two parts. i. an analytical and critical account of the chief magical rituals extant. ii. a complete grimoire of black magic. by arthur edward waite. the two chief sections are subdivided as follows("a) studies on the antiquity of magical rituals["b) the ritual of transcendental magic, so- called("c) composite rituals("d)

letters, placed in a certain manner, are said to possess a peculiar species of automatic intelligent vitality, apart from any of the methods given for their use; and students are recommended to make no use of these whatever unless this higher divine knowledge is approached in a frame of mind worthy of it- frank hollings, 7 great turnstile, holborn, w.c. jennings (hargrave. the rosicrucians: their rites and mysteries, thick 8vo, fourth an last edition, revised "half-morocco, t.e.g" n.d. portion of contents- ever-burning lamps; the hermetic philosophers; the hermetic brethren; mystic history of the fleur-de-lis; sacred fire; fire-theosophy of the persians; ideas of the rosicrucians as to the character of fire; monuments raised to fire- worship in all countries; druidical stones and their wor

ly for the i. of the h. g. a; a white and gold nemmes may be worn. these robes may also be worn by assistant magi in all composite rituals of the white. the neophyte's robe is fitted for all elemental operations. a black and gold nemmes may be worn. assistant magi may wear these in all composite rituals of the black. the zelator's robe is fitted for all rituals involving i o, and for the infernal rites of luna. in the former case an uraeus crown and purple nemmes, in the latter a silver nemmes should be worn. the practicus' robe is fitted for all rituals involving i i, and for the rites of mercury. in the former case an uraeus crown and green nemmes, in the latter a nemyss of shot silk, should be worn. the philosophus' robe is fitted for all rituals involving o o, and for the rites of venu

tuals involving i i, and for the rites of mercury. in the former case an uraeus crown and green nemmes, in the latter a nemyss of shot silk, should be worn. the philosophus' robe is fitted for all rituals involving o o, and for the rites of venus. in the former case an uraeus crown and azure nemmes, in the latter a green nemmes, should be worn. the dominus liminis' robe is fitted for the infernal rites of sol, which must never be celebrated. the adeptus minor's robe is fitted for the rituals of sol. a golden nemmes may be worn. the adeptus' robe is fitted for the particular workings of the adeptus, and for the postulant at the first gate of the city of the pyramids. the adeptus major's robe is fitted for the chief magus in all rituals and evocations of the inferiors, for the performance of

ALEISTER CROWLEY EQUINOX EQ I 6

n. by aleister crowley 41 circle. by ethel archer 52 the electric silence 53 song 66 the scorpion. by aleister crowley 67 the earth. by francis bendick 108 sleep. by ethel archer 112 the ordeal of ida pendragon. by martial nay 113 the autumn woods. by victor j. i. neuburg 149 the dangers of mysticism 153 the big stick. by john yarker, e. whineray, aleister crowley, etc. 160 special supplement the rites of eleusis 1["the necessity of giving immediate publication to the text of the rites of eleusis has obliged us to hold over the instalment of the temple of solomon the king until next march] editorial slowly but surely the equinox climbs from crest to crest of prosperity. such has been the response to the appeal in our last number that we have been able to put in hand the task of translating

cred unto me; they shall not be touched save in mine eucharist. all lonely places are sacred unto me; where one man gathereth himself together in my name, there will i leap forth in the midst of him. 23. i am the hideous god; and who mastereth me is uglier than i. 24. yet i give more than bacchus and apollo; my gifts exceed the olive and the horse. 25. who worshippeth me must worship me with many rites. 26. i am concealed with all concealments; when the most holy ancient one is stripped and driven through the marketplace i am still secret and apart. 27. whom i love i chastise with many rods. 28. all things are sacred to me; no thing is sacred from me. 29. for there is no holiness where i am not. 30. fear not when i fall in the fury of the storm; for mine acorns are blown afar by the wind;

hose of india. the british druids must have had a knowledge of the "serpent fire" in their secret instruction, or why exclaim "i am a serpent" the mythraic mysteries, and all the eranoi societies, were equally protected by the laws of solon seven centuries b.c, and mr pryse observes that only once does the word halleluiah occur in the bible, yet we know that it formed the close of a chant in the "rites of purification" in a call to the slain god for deliverance, in pre-christian centuries, and further there are mythraic traces in revelation. we also know from a large mass of inscriptions found in recent times, that the early christians made use of the very ancient societies, and by that course spread their doctrine. before the issue of the "unsealing" the same translator published the "mag

ALEX SANDERS THE KING OF THE WITCHES

whineray, m.p.s. isalex sanders with his crystal maxine blesses her athame tarot cards the witches' circle. maxine beside the altar alex honours the goddess maxine inside the circle breathing life into the fith-fath the witches' dance walking to covenstead calling down the power the symbolic sex act the witches' altar passing the pentacle around the circle the witches fall to the ground fertility rites the black mass athamll book of shadows coven covens'read esbat esp familiar fith-fath the key of solomon measure pentacle sabbat tarot card voodoo warlock wicca witch wizard the witch's black-hilted knife. with book of rules, written in witch's own handwriting and copied by successive generations, group ofwitches. meeting place of a coven small meeting, not necessarily of a full coven. extra

ly condemned as the devils of the former, and it was thus that the pagan god became the christian devil. ill spite of this, christianity and witchcraft co-existed peaceably for centuries. in britain, for instance, london was still heathen six hundred years after the birth of christ, and although augustine managed to convert the king of kent to christianity, the rest of the country preferred pagan rites of witchcraft. but as the 'establishment' became christian, the old religion fell into disrepute,and in a.d. 668 the archbishopofcanterbury ruled that people who ate and drank in heathen temples, or wore the heads of beasts, should do three years' penance. the witches continued to use the stag's horns, however. their only concession was to meet secretly, on moors or in lonely forests. these

was exposed to high-powered evangelism, i found that he could be a jolly good fellow when pleased and a thunderer when thwarted. but none of this prepared me for the utter naturalness ofthe relationship between the witch and his god; it is one of love and understanding. without artifice or hypocrisy, the witches i met were truly pious. when i consider their ways of worship, in particular the nude rites that appear to be so ludicrously out of place in religion, i find i must rethink my attitude towards more familiar religions. to an agnostic, is the cailing down of the moon any more absurd than the act of genuflecting? is the lighting of a candle to a long-dead saint more credible than tying cords round a wax image? is the immaculate conception more easily believed than a vision in a bowl o

never really like him again. now that he had an athame of his own he began to take part in the rituals within the circle which gran performed to cure the sickness of neighbours who had petitioned her. then he embarked on the next step ofhis training; he started to make his own copy of the book of shadows, the witchcraft manual 19 containing basic chants, recipes and instructions for various magic rites. almost unaltered over the years, the book. had been copied by every witch in his or her own handwriting so that jf arrested in the era of persecution, one could not implicate another. carefully alex copied every word of his grandmother's tattered volume into an exercise book, and promised her that when she died he would destroy her copy and keep only his own. this was a major development in

: the horns-sign of the fertility cultthe broomsticks, the raised athames, he knew he would never be satisfied until he had conjured them up in a circle to hear what they had to tell him. unable to practise his witchcraft properly, for gran had explained time and time again tha only a third-grade w tch could work in a circle, and then with at least one companion, alex had to observe the full-moon rites at his bedroom window. his athame had been left at his grandmother's, but he went through the motions, wishing himself back in 24 k.w -3 25 circle, she would tell him all the tales that had been passed from witch to witch through the ages. the true religion, she explained, was the love of life and the love of the giver of life. man must love woman, woman man, and both must love the god that

ALEXANDRIAN BOOK OF SHADOWS OCCULT

om the presence lamp and returned to it. calling the mighty ones: all stand and salute the east. r stands in front of group facing east. maiden stands at back of group with the bell. m rings bell. with athame, r draws three deosil circles and then an invoking earth pentagram, saying: r: ye lords of the watchtowers of the east, ye lords of air; i, n, do summon, stir and call you up, to witness our rites and guard the circle! all turn and face south. ritual leader and maiden move to corresponding positions; others just turn in place. m rings bell. with athame, r draws three deosil circles and then an invoking earth pentagram, saying: r: ye lords of the watchtowers of the south, ye lords of fire; i, n, do summon, stir and call you up, to witness our rites and guard the circle! similarly, in w

ith athame, r draws three deosil circles and then an invoking earth pentagram, saying: r: ye lords of the watchtowers of the south, ye lords of fire; i, n, do summon, stir and call you up, to witness our rites and guard the circle! similarly, in west: r: ye lords of the watchtowers of the west, ye lords of water; lords of death and initiation; i, n, do summon, stir and call you up, to witness our rites and guard the circle! and in north: r: ye lords of the watchtowers of the north, ye lords of earth; boreas, thou guardian of the northern portals; i, n, do summon, stir and call you up, to witness our rites and guard the circle! all turn back to the east and salute. now all turn to north again. m rings bell. r says: r: ye mighty ones, lords of the watchtowers of the universe, dread lords of

ions. l l 'lighting of candle' added by khaled, sekhet& random 'exorcism of water 'blessing of salt' closely follow those of the key of solomon, book 2, chapt. v. l closing the circle when the circle's work is done, r goes to the east, athame in hand, salutes, and draws a banishing earth pentagram, saying: r: ye lords of the watchtowers of the east, ye lords of air, we thank you for attending our rites; and ere ye depart to your beauteous realms, we bid thee hail and farewell. all: hail and farewell (r extinguishes quarter candle) repeat for the remaining quarters, addressing each with the titles by which it was invoked. r thanks and says goodbye to the god and goddess (words to be decided) and extinguishes altar candles. r then thanks and dismisses any spirits who have gathered. r: the ci

and better it be when the moon is full, then shall ye assemble in some secret place and adore the spirit of me, who am queen of all the witcheries. there shall ye assemble, ye who are fain to learn all sorcery, yet have not won its deepest secrets; to these will i teach things that are yet unknown. and ye shall be free from slavery; and as a sign that ye be really free, ye shall be naked in your rites; and ye shall dance, sing, feast, make music and love, all in my praise. for mine is the ecstasy of the spirit, and mine also is joy on earth; for my law is love unto all beings. keep pure your highest ideal; strive ever towards it; let naught stop you or turn you aside. for mine is the secret door which opens upon the land of youth, and mine is the cup of the wine of life, and the cauldron

ack candles upon the altar. l a red candle in each of the quarters. l a wreath of autumn flowers and the crown of the horned one are upon the altar. all coveners are properly prepared, naked and bound. all are purified by the scourge. hps erects the circle. the hp says: hp: o gods, beloved of us all, bless this our sabbat that we, thy humble worshippers, may meet in love, joy and bliss. bless our rites this night with the presence of our departed kin. facing north with arms upraised, coveners hand-linked in a semicircle behind him, the hp invokes the horned one. hps bearing a priapus wand then leads the coven in a meeting dance, slowly, to the witches' rune. hp gives each an unlit candle and brings up the rear of the dance. the candles are each lit from the balefire before the outward spir

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

. this brings about the opening of the central bud, the revelation of the jewel, the withdrawal of that jewel from the casket which has so long shielded it, and its transference to "the crown" as it is occultly called, meaning its return to the monad whence it came. we must clearly recognise that all the above is but an attempt, through the limiting agency of words, to describe the method and the rites whereby spiritual liberation is finally achieved in this cycle; first, through the method of evolutionary unfoldment, or gradual development, and then in the final stages through the rod of initiation. c. upon the centres- 81- initiation, human and solar copyright 1998 lucis trust at the time that initiation is taken, the centres are all active, and the lower four (which correspond to the pe

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ry development. all these conditions can be seen in the process of the initiation of man, and of his transference from the fourth kingdom into the spiritual. his efforts must be self-induced, or the effect of his own self-conscious endeavour; they will meet with a response from his superconsciousness, the atmic aspect or spirit and this dual interplay will be further aided by the guardians of the rites of initiation. yet all three effects are felt in spirit-matter; all proceed under the law of vibration, and this law is literally the response of deva substance to force emanating from some conscious or unconscious source. fourth, these "devas of the shadows" perform certain activities of an interesting and varied kind, but of such diversity as to make enumeration wellnigh impossible. we mig

s hold the esoteric key to this great occurrence. this inner circle of petals is organised and vitalised in the hall of wisdom, and simultaneously the middle circle unfolds, so that two rows of petals are duly opened, and only the third remains to be unclosed. this final opening is effected during the period of treading the stages of the path of initiation, and in this round it is hastened by the rites of initiation and by the strenuous and abnormal efforts of the man himself, aided by the electrical work of the initiator, wielding the rod of power. though we have thus divided off the different stages of development, we have but dealt with the general average, gathering our facts from the records to which we have access and which are grouped in relation to this subject into the three group

737- a treatise on cosmic fire copyright 1998 lucis trust division b. the nature of the seven cosmic paths. it should be carefully borne in mind that when the term path is used, it is simply an energy term, and streams of energy are indicated, seven streams which blend and merge to form one path. it should also be noted that the adept who undergoes the discipline and who passes through initiatory rites which will enable him to tread those seven paths, has transcended colour, has passed beyond the veil and has expanded his consciousness so that he is at-one with the conscious life of his planetary logos. he has therefore arrived at a stage incomprehensible to man now; he is passing out of the realm of substantial forms altogether into the realm of energy. he knows the life of the two aspect

four branches of knowledge to which h. p. b. specially refers s.d, i, 192. these four are probably those with which man has dealt the most, in this fourth round and fourth chain. compare s. d, i, 70, 95, 107, 227. the four noble truths. the four vedas. the four gospels. the four basic admissions. the four ready elements. the four grades of initiation. a. yajna vidya t he performance of religious rites in order to produce certain results. ceremonial magic. it is concerned with sound, therefore with the akasha or the ether of space. the "yajna" is the invisible deity who pervades space. perhaps this concerns the physical plane? b. mahavidya t he great magic knowledge. it has degenerated into tantrika worship. deals with the feminine aspect, or the matter (mother) aspect. the basis of black

ALICE A BAILEY05 THE LIGHT OF THE SOUL

producing means. ignorance (avidya) must be supplanted by the true vidya or knowledge, and as is well-known, in this fourth race on this fourth globe and in the fourth round, the four vidyas and the four noble truths and the four basic elements form the sum total of this knowledge. the four vidyas of the hindu philosophy might be enumerated as follows: 1. yajna vidya. the performance of religious rites in order to produce certain results. ceremonial magic. is concerned with sound, therefore with the akasa or the ether of space. the "yajna" is the invisible deity who pervades space. 2. mahavidya. the great magic knowledge. it has degenerated into tantrika worship. deals with the feminine aspect, or the matter (mother) aspect. the basis of black magic. true maha-yoga has to do with the form

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

en the final shattering comes of even that masterpiece of many lives, bitter indeed is the cup to drink, and unutterably bereft seems the unit of consciousness. conscious then only of the innate divine spirit, conscious only of the truth of the godhead, realizing profoundly and to the depths of his being the ephemeral nature of the form and of all forms, standing alone in the vortex of initiatory rites, bereft of all on which he may have leant (be it friend, master, doctrine or environment, well may the initiate cry out "i am that i am, and there is naught else" well may he then figuratively place his hand in that of his father in heaven, and hold the other out in blessing on the world of men, for only the hands that have let slip all within the three worlds are free to carry the ultimate

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

the jesus of theology, remains `the way, the truth, and the life; and i am convinced that concentration upon the historic figure of our lord and upon his teaching can alone inspire in this twentieth century that fervent adherence and service which in former ages could be obtained from the average layman by the expounding of theological dogmas, the threat of hell, and the performance of elaborate rites and ceremonies."1 the kingdom of god is now in process of rapid formation, as all those with forward-seeing vision and a realisation of the rapidly emerging beauty and divinity of man can bear testimony. we are passing through the transition period between the old age and the new, and the true mission of christ, so deeply and frequently obscured by theological implications and disputations

ust. epiphanius mentions two sects, one celebrating in june, the other in july. the matter was finally settled by pope julius in 337 a.d, and st. chrysostom, writing in 390, says `on this day (i.e. 25th december) also the birth of christ was lately fixed at rome, in order that while the heathen were busy with their ceremonies (the brumalia, in honour of bacchus) the christians might perform their rites undisturbed'"42 the choice of this particular date is cosmic in its implications, and not unwittingly, we can be sure, did the wise men of earlier times make these momentous decisions. annie besant tells us that "he is always born at the winter solstice, after the shortest day in the year, at the midnight of the 24th december when the sign virgo is rising above the horizon; born as this sign

d friday, in commemoration of his coming. tertullian, one of the early church fathers, speaks of jesus christ as the "great fish" and of us, his followers, as the "little fishes" these facts are well known, as the following extract will indicate "the ceremonies of purification by the sprinkling or drenching of the novice with the blood of bulls or rams were widespread, and were to be found in the rites of mithra. by this purification a man was `born again' and the christian expression `washed in the blood of the lamb' is undoubtedly a reflection of this idea, the reference thus being clear in the words of the epistle to the hebrews `it is not possible that the blood of bulls and of goats should take away sins' in this passage the writer goes on to say `having boldness to enter into the hol

let us draw near. having our hearts sprinkled from an evil conscience, and our bodies washed with pure water' but when we learn that the mithraic initiation ceremony consisted in entering boldly into a mysterious underground `holy of holies' with the eyes veiled, and there being sprinkled with blood, and washed with water, it is clear that the author of the epistle was thinking of those mithraic rites with which everybody at that time must have been so familiar."24 christ came to abolish these sacrifices by showing us their true meaning, and in his person as perfect man he died the death of the cross to show us (in picture form and through actual demonstration) that divinity can be manifested and can truly express itself only when man, as man, has died in order that the hidden christ may

onial. history tells us of many of these sons of god who died and rose again, and finally ascended into heaven. we find, for instance, that "the obsequies of adonis were celebrated in alexandria (in egypt) with the utmost display. his image was carried with great solemnity to a tomb, which served the purpose of rendering him the last honours. before singing his return to life, there were mournful rites celebrated in honour of his suffering and his death. the large wound which he received was shown, just as the wound was shown which was made to christ by the thrust of the spear. the feast of his resurrection was fixed at the 25th of march."3 there is the same legend attached to the names of tammuz, to zoroaster, to esculapius. to the latter, ovid addressed the following words "hail, great p

ALICE A BAILEY13 PROBLEMS OF HUMANITY

l and kind and whose individual lives are pure and aspiring. it will be hindered by the fundamentalists, the narrow-minded and the theologians in all the world religions, by those who refuse to let go the old interpretations and methods, who love the old doctrines and men's- 80- problems of humanity copyright 1998 lucis trust thoughts about them, and by those who lay the emphasis upon forms, upon rites and ceremonies, upon ritual and pomp, on authority and the building of stone edifices in these days of man's extremity, his starvation and his need. the roman catholic church here faces her greatest opportunity and also her greatest crisis. catholicism is founded in ancient tradition, is assertive of ecclesiastical authority, is responsive to outer forms and rituals and in spite of a wide an

of crisis, such as the present. this invocative cry rises ceaselessly from all men living in the midst of disaster and is addressed to that power outside themselves which they feel can and should come to their help in their moment of extremity. that great and wordless invocation is rising everywhere today. then there is the invocational spirit, evidenced by sincere men as they participate in the rites of their religion and take advantage of the opportunity of united worship and prayer to lay their demands for help before god. this group, added to the mass of men, creates a huge body of invocative applicants and, at this time, their massed intent is in great evidence and their invocation is rising to the most high. then, lastly, there are the trained disciples and aspirants of the world wh

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

s of crisis such as the present. this invocative cry rises ceaselessly from all men living in the midst of disaster; it is addressed to that power outside themselves which they feel can and should come to their help in their moment of extremity. this great and wordless invocation is rising everywhere today. then there is the invocational spirit, evidenced by sincere men as they participate in the rites of their religion and take advantage of the opportunity of united worship and prayer to lay their demands for help before god. this group, added to the mass of men, creates a huge body of invocative applicants and at this time, their massed intent is in great evidence and their invocation is rising to the most high. then, lastly there are the trained disciples and aspirants of the world who

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

igion will rest. i would suggest that the theme of the coming religion will be that of the great approaches themselves; that it will emphasise anew god's love for man as evidenced in these divine approaches, and also man's response to god as the word goes forth "draw near to god and he will draw near to- 272- the externalisation of the hierarchy copyright 1998 lucis trust you; that it will in its rites and ceremonies be concerned with the invocative and evocative side of spiritual appeal. man invokes the divine approach in two ways: by means of the inchoate, voiceless appeal or invocative cry of the masses, and also by the planned, defined invocation of the spiritually oriented aspirants, the intelligently convinced worker, disciple and initiate by all, in fact, who form the new group of w

e sacraments, properly understood, serve to strengthen this link and realisation, and such a one as that of baptism (when entered upon with understanding) will draw forth oft a response from the great lord himself. it is almost as if a golden strand were directed from his heart to the heart of the servant a strand unbreakable and unfathomable and which, with each administration of any of the holy rites in the succession of lives, becomes stronger, broader and brighter. eventually these many strands will become reabsorbed into their source when the body of the christ one of the seven heavenly men on the second or monadic plane is completed in full expression, for each one linked to him becomes, in a vital sense, a cell in his body. this the initiate paul truly sensed and knew. via this stra

appear under the direct guidance of the masters; teachers who can heal will come forth, and others will appear who will train the minds of the pupils to be responsive to direct inspiration from above. the faculty of the intuition must be developed scientifically. finally, church members and members of the masonic fraternities must familiarise themselves with the inner significance of the various rites, ceremonies, colours and rituals, and with the work performed upon the floor of the temple. they must know why such and such things are done in due order and the reason for the various precedences, the words, gestures and acts. should there be a real and true response to these practical suggestions, it may be possible for the work to go forward more rapidly than at present seems possible. mu

many centuries. the eastern festival of wesak (vaisaka) and the christian day of remembrance, good friday, will fade out of the consciousness of humanity in due time; they are both festivals related to aspects of the first ray of power or will. the abolition of the fear of death and the establishment of a close relation of the hierarchy with shamballa will render obsolete these ancient ceremonial rites. in this message i would like to consider with you primarily the festival of the christ, held at the time of the full moon of june, and the work of the christ as he prepares himself for the fulfilment of his true mission on earth. the christian church has so distorted that mission and ruthlessly perverted the intention for which he originally manifested that a consideration of that mission i

ich confront him seem impossible; he teaches truths whose first effect is necessarily destructive, because he endeavours to rid humanity of old forms of religious, economic and political doctrine; his impersonality which recognises faults as well as virtues enrages many and often those from whom he had expected understanding and a true impartiality; his failure to be impressed or attentive to old rites and ceremonies, to ancient and obsolete but precious ideas, and his constant warfare on conditioning glamours and illusions meet, in these early stages, with little encouragement. he works frequently alone and usually with little recognition and lacks time for his own personal hierarchical contacts; he is not necessarily connected with any so-called esoteric groups and if he is his task is t

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

ancient of oriental prayers, giving the key to the three degrees of the blue lodge. i mention here the masonic purpose because it is closely related to the restoration of the mysteries and has held the clue down the ages to that long-awaited restoration, to the platform upon which the restored teaching can be based, and the structure which can express, in powerful ritual and in organised detailed rites, the history of man's moving forward upon the path of return. the mysteries will be restored in other ways also, for they contain much besides that which the masonic rites can reveal or that religious rituals and ceremonies can disclose; they contain within their teaching and formulas the key to the science which will unlock the mystery of electricity that mystery of which h.p.b. spoke; thou

AN INTRO TO STUDY OF THE KABALAH

ccult rabbinic lore have their living representatives, chiefly scattered individuals; very rarely groups of initiates are found. in central europe, parts of russia, austria and poland there are even now jews, known as wonderworking rabbis, who can do strange things they attribute to the kabalah, and things very difficult to explain have been seen in england, at the hands of students of kabalistic rites and talismans. the rabbinic commentaries, many series deep, overlaying each other, which now exist in connection with the old treatises form such a mass of kabalistic lore as to make it an almost impossible task to grasp them; probably no christian nor jew in this country can say what doctrines are not still laid up in some of the old manuscript works. the dogmatic or theoretical kabalah ind

ARADIA GOSPEL OF THE WITCHES

ved in a similar manner. i havehere omitted much needless verbiage or reputation in the original ms. and also abbreviated whatfollows. 28 all of this indicates unmistakably, in several repects, a genuine tradition. in the hands of craftypriests this would prove a great aid to popularity. 29 i conjecture that this is wild poppy. the poppy was specially sacred to ceres, but also to thenight and its rites, and laverna was a nocturnal deity a play on the word paura, or fear. page 78 13 this appears from very early ages, as in roman times, to have been regarded as gifted withmagic properties, and was used in occult ceremonies. 14 that is, dianais invoked to send demons with the very life of the fire of hell to still moreincrease that of the sun to intensify the wine.chapter vi. 15 the beginning

haunt of evil spirits or ancient heathengods, or in the mountains. t o this day the dweller in italy may often find secluded spots environed byancient chestnut forests, rocks, and walls, which suggest fit places for the sabbat, and are some-times still believed by tradition to be such. and i also believe that in this gospel of the witches wehave a trustworthy outline at least of the doctrine and rites observed at these meetings. they adoredforbidden deities and practised forbidden deeds, inspired as much by rebellion against society as bytheir own passions.there is, however, in the evangel of the witches an effort made to distinguish between the naturallywicked or corrupt and those who are outcasts or oppressed, as appears from the passage: yet like cains daughter (offspring) thou shalt n

in some desert place,or in a forest all together joint o adore the potent spirit of your queen,my mother, great diana. she who fainwould learn all sorcery yet has not wonits deepest secrets, them my mother willt each her, in truth all things as yet unknown.and ye shall all be freed from slavery,and so ye shall be free in everything;and as the sign that ye are truly free,ye shall be naked in your rites, both menand women also: this shall last untilthe last of your oppressors shall be dead;and ye shall make the game of benevento,extinguishing the lights, and after thatshall hold your supper thus: page 10 translation.tis true indeed that thou a spirit art,but thou wert born but to become againa mortal; thou must go to earth belowt o be a teacher unto women and menwho fain would study witchcr

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

the foster-mother of masonry, according to the mind of the hypothesis, was the chivalry of st. john. ramsay appears to have left the masonic arena, and he died in the early part of 1743, but his discourse produced a profound impression on french freemasonry. he offered no evidence, but france undertook to produce it after its own manner and conformably to the spirit of the time by the creation of rites and degrees of masonic knighthood, no trace of which is to be found prior of ramsay. their prototypes of course were extant, the knights of malta, knights of the holy sepulchre, knights of st. lazarus, in the gift of the papal see, and the order of christ in portugal, in the gift of the portuguese crown. there is no need to say that these religious and military orders have nothing in common

dreamers also, but they were less or more zealous students after their own manner; within their proper measures, and the templar chivalry drew them because they deemed it not unlikely that its condemnation by the paramount orthodoxy connoted a suspicion that the old knighthood had learned in palestine more than the west could teach. out of such elements were begotten some at least of the templar rites and they grew from more to more, till this particular aspect culminated in the templar dramas of werner, in which an order concealed through the ages and perpetuated through saintly custodians reveals to a chosen few among knights templar some part of its secret doctrine-the identity of christ and horus, of mary the mother of god, and isis the queen of heaven. the root of these dreams on doc

BASIL VALENTINE TWELVE KEYS

ea, which are caused by the sympathetic influence of heavenly bodies, impart great wealth and blessing to the earth. for whenever the water comes rolling back, it brings a blessing with it. a bride, when she is to be brought forth to be married, is gloriously adorned in a great variety of precious garments, which, by enhancing her beauty, render her pleasant in the eyes of the bridegroom. but the rites of the bridal night she performs without any clothing but that which she was arrayed withal at the moment of her birth. in the same way our bridal pair, apollo and diana, are arrayed in splendid attire, and their heads and bodies are washed with various kinds of water, some strong, some weak, but not one of them exactly like another, and each designed for its own special purpose. know that w

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

g intestines, sinew, and bones nearby (figures 25 and 26. here the term s.dhana has two simultaneous meanings. first, it refers to all the texts within the second part, the majority of which are preliminary ritual exercises. second, it refers to the central s.dhana ritual manual (2.3, surrounded by the preliminary texts (2.1, 2.2, 2.4, and 2.5) that include further ritual preparations and related rites, invocations, and histories. though it is important to understand this distinction, during the course of this study the term s.dhana will be used to refer to all the texts within this second part, as they are all involved with the greater ritual instructions found within the central manual. the first and most extensive s.dhana (2.2) is particularly distinct, as its title is presented in the

erly.185 the next step for the child is training, wherein he or she learns to master the state of possession and utilize the process for the communal benefits associated with the occupation. this training involves being sent to a monastery, usually one closely associated with the particular possessing deity, and learning various recitations, invocations, meditations on the deity, and purification rites. these purifications include dietary restrictions, such as from eggs, pork, or fish, and even vows of celibacy. this process of constant purification is practiced up to a certain age as a means to prepare the body for a career of successful possessions.186 despite this intense training, many oracles are illiterate. havnevik explains that a proper lay education was undesirable for some prospe

BLACK SERPENT1

ing these rites. it is said that if the demonolator allows a few drops of his/her blood to fall upon the ground around these dates, belphegore and the other earth-based daemons will look kindly upon the practitioner for an entire year. magick for new jobs, letting go of the past, stability, and help with mundane issues (i.e. finding a new place to live, house blessings etc) can be done during the rites to belphegore. belphegore/belphegor has been a demon of discovery, invention, riches, and sloth (one of the deadly sins. originally an assyrian god, baal poer, he ruled over lust. in kabbalistic writings he was the opposite polarity of the sixth sephiroth. he is an earth daemon. in the dukante hierarchy he is listed as a weapons master, a war daemon, and a daemon to be called on for gain in

BLACK WITCHCRAFT

ivine, mine the scourge and mine the kiss, the five-point star of love and bliss. within the circle there is the very graal of the adversary, that through self-love can the essence of the pentagram be sensed and understood. he refers to hecate or lilith (via diana) as being hell's dark mistress, heaven's queen. this is the dual nature of the devil and his bride, the adversary. that by both sabbat rites does the cup of heaven (aethyr, luciferian sabbat) and hell (infernal, chthonic sabbat) are filled. cain was the son born of by some accounts samael (the devil) and lilith (through eve, the first satanist and witch. it is said within the dark traditions that the bible is mistaken with regards to cain s true parentage. cain was in fact a half human, half demon bastard child of adam and lilith

celestial gathering. in ecstasies: deciphering the witches sabbat by carlo ginzburg, he describes one rite which the attributes mentioned hold resonance with not only present practice, but ancient practice as well. the devil appeared to them in the shape of a black animal sometimes a bear, sometimes a ram. after having renounced god, faith, baptism and the church and goes on to described horrific rites of cursing. another section mentions witches wearing the skin of wolves to transform themselves. this is a process of atavistic resurgence and is still practiced today, while in the affirmation of the devil is a deeper association to self-deification and the recognition of the conscious mind; the lycanthropy practiced is the atavistic summoning of the therion shades within the body and mind

the black order of the dragon, the inner guild based around yatukivah persian and chaos sorcery. he is the author of luciferian witchcraft: which contains 12 different grimoires including the left hand path tantric grimoire, adamu, a forbidden book of sexual magick, goetic sorcery, a luciferian approach to the 72 spirits of the shemhamforasche, yatuk dinoih and other works focused on the darksome rites of the path of shadow sorcery and so-called skir-hand witchcraft, introduced by nathaniel j. harris, a hereditary witch from the uk. known as akhtya seker arimanius, ford also is the author of liber hvhi, an explaination of the luciferian trinity and the rituals of the qlippoth, the book of the witch moon which features an introduction by chaos magician peter j. carroll and numerous articles

BLAVATSKY H P ANTHROPOGENESIS

n in the temple built by samba (the reputed) son of krishna, who in reality had none. in this the puranas are historical--allegory notwithstanding- and occultism is stating facts. the whole story is told in bhavishya purana. it is stated that, having been cured by surya (the sun) of leprosy, samba, having built a temple dedicated to the sun, was looking for pious brahmins to perform the appointed rites in it, and receive donations made to the god. but narada (this virgin ascetic whom one finds in every age in the puranas) advised him not to do so, as manu forbade the brahmins to receive emoluments for the performance of religious rites. he therefore referred samba to gauramukha (white face, the purohita or family priest of hgrasena, king of mathura, who would tell him whom he could best em

that one pyramid was the tomb of agathodaemon and the other of hermes (vyse, vol. ii, p. 342 "agathodaemon was none other than seth, and, according to some writers, hermes was his son" adds mr. staniland wake in "the great pyramid" p. 57. thus, while in samothrace and the oldest egyptian temples they were the great cosmic gods (the seven and the fortynine sacred fires, in the grecian fanes their rites became mostly phallic, therefore to the profane, obscene. in the latter case they were 3 and 4, or 7- the male and female principles (the crux ansata; this division showing why some classical writers held that they were only three, while others named four. and these were- the kabiri- axieros (in his female aspect, demeter; axio-kersa (persephone; axiokersos (pluto or hades; and kadmos or kad

s that seth (become later the egyptian typhon, set, had been one of the seven angels (or patriarchs in the bible: then he became a mortal and adam's son, after which he communicated the gift of prophecy and astronomical science to jared, who passed it to his son henoch. but henoch (idris "the author of thirty books, was sabaean by origin (i.e, belonging to the saba "a host "having established the rites and ceremonies of primitive worship, he went to the east, where he constructed 140 cities, of which edessa was the least important, then returned to egypt where he became its king" thus, he is identified with hermes. but there were five hermes- or rather one, who appeared- as some manus and rishis did- in several different characters. in the burham-i-kati he is mentioned as "hormig" a name o

l. 2, page] 379 the secret of the dragon. but the cult is now preserved mostly in china and the buddhist countries "bel and the dragon being uniformly coupled together, and the priest of the ophite religion as uniformly assuming the name of his god("archaeology" vol. xxv, p. 220, london. in the religions of the past, it is in egypt we have to seek for its western origin. the ophites adopted their rites from hermes trismegistus, and heliolatrous worship crossed over with its sun-gods into the land of the pharaohs from india. in the gods of stonehenge we recognise the divinities of delphi and babylon, and in those of the latter the devas of the vedic nations. bel and the dragon, apollo and python, krishna and kaliya, osiris and typhon are all one under many names- the latest of which are mic

far from edifying. iacchus again is iao or jehovah; and baal or adon, like bacchus, was a phallic god "who shall ascend into the hill (the high place) of the lord" asks the holy king david "who shall stand in the place of his kadushu[[hebrew (psalms xxiv. 3. kadesh may mean in one sense to devote, hallow, sanctify, and even to initiate or to set apart; but it also means the ministry of lascivious rites (the venus-worship) and the true interpretation of the word kadesh is bluntly rendered in deuteronomy xxiii. 17; hosea iv. 14; and genesis xxxvii. from verses 15 to 22. the "holy" kadeshuth of the bible were identical, as to the duties of their office, with the nautch-girls of the later hindu pagodas. the hebrew kadeshim, or galli, lived "by the house of the lord, where the women wove hangin

BLAVATSKY H P COSMOGENESIS

that the students of ancient religions have indeed very few data upon which to build such final conclusions as they generally do about the old religions, and (b) that such lack of data does not prevent them in the least from dogmatising. one would imagine that, thanks to the numerous records of the egyptian theogony and mysteries preserved in the classics, and in a number of ancient writers, the rites and dogmas of pharaonic egypt ought to be well understood at least; better, at any rate, than the too abstruse philosophies and pantheism of india, of whose religion and language europe had hardly any idea before the beginning of the present century. along the nile and on the face of the whole country, there stand to this hour, exhumed yearly and daily, fresh relics which eloquently tell the

ientifically. when, however, he takes the opportunity of saying in the same breath that odin "was worshipped as the supreme deity during a period long anterior to the age of the veda and of homer (compar. theol, p. 318, he has not the slightest "historical basis" for it. he makes history and fact subservient to his[[footnote(s* so little acquainted are our greatest egyptologists with the funerary rites of the egyptians and the outward marks of the difference of sexes made on the mummies, that it has led to the most ludicrous mistakes. only a year or two since, one of that kind was discovered at boulaq, cairo. the mummy of what had been considered the wife of an unimportant pharaoh, has turned out, thanks to an inscription found on an amulet hung on his neck, to be that of sesostris- the gr

ast judgment of the christians, which has been sorely materialised by their religion[[vol. 1, page] 135 the soul's pilgrimage. is identical with the former, though the verb "be" in this sense, might be still better replaced with either of the two words "remain" or "rest-with-us" as it refers to that long period of rest which is called paranirvana. as in the exoteric interpretation of the egyptian rites the soul of every defunct person- from the hierophant down to the sacred bull apis- became an osiris, was osirified, though the secret doctrine had always taught, that the real osirification was the lot of every monad only after 3,000 cycles of existences; so in the present case. the "monad" born of the nature and the very essence of the "seven (its highest principle becoming immediately ens

llege-temples. hence only a few of the doctrines were revealed in their broad outlines, while details were constantly withheld, and all the efforts made to elicit more information about them were systematically eluded from the beginning. this is perfectly natural. of the four vidyas- out of the seven branches of knowledge mentioned in the puranas- namely "yajna-vidya (the performance of religious rites in order to[[footnote(s "lucifer" may, 1888[[vol. 1, page] 169 the seven branches of the tree of knowledge. produce certain results "maha-vidya" the great (magic) knowledge, now degenerated into tantrika worship "guhya-vidya" the science of mantras and their true rhythm or chanting, of mystical incantations, etc- it is only the last one "atma-vidya" or the true spiritual and divine wisdom, w

all these evolve and progress cyclically, passing from one into another, in a double, centrifugal and centripetal way, one in their ultimate essence, seven in their aspects. the lowest, of course, is the one depending upon and subservient to[[footnote(s* see the "sacred mysteries among the mayas and the quiches, 11,500 years ago" by auguste le plongeon, who shows the identity between the egyptian rites and beliefs and those of the people he describes. the ancient hieratic alphabets of the maya and the egyptians are almost identical[[vol. 1, page] 268 the secret doctrine. our five physical senses* thus far, for individual, human, sentient, animal and vegetable life, each the microcosm of its higher macrocosm. the same for the universe, which manifests periodically, for purposes of the colle

BLUE EQUINOX

he most valuable mystic epigrams ever written, and also some very important secret rituals. it is the official text-book of a.a. for .babes of the abyss. liber xv: the canon of the mass, according to the gnostic catholic church, which represents the original and true pre-christian christianity. liber li. the lost continent. an account of the continent of atlantis: the manners and customs, magical rites and opinions of its people, together with a true account of the catastrophe, so called, which ended in its disappearance. liber cvi. a treatise on the nature of death, and the proper attitude to be taken towards it. liber dccclxxxviii. a complete study of the origins of christianity. pr monstrance of a.a. 15 liber dclxvi. the beast. this book is an account of the magical personality who is t

one or two other novels. interesting for traditions treated. rob roy, by james grant. interesting for traditions treated. the magician, by w. somerset maugham. an amusing hotch-potch of stolen goods. the equinox 26 the bible, by various authors unknown. the hebrew and greek originals are of qabalistic value. it contains also many magical apologues, and recounts many tales of folk-lore and magical rites. kim, by rudyard kipling. an admirable study of eastern thought and life. many other stories by this writer are highly suggestive and informative. for mythology, as teaching correspondences: books of fairy tales generally oriental classics generally sufi poetry generally greek and latin classics generally scandinavian and teutonic sagas generally celtic folk-lore generally. this course is of

the vii and cannot be discussed in this place) 62. as explained above, brethren are entirely free of most legal burdens, since lawsuits are not permitted within the order, and since they may call upon the legal advisors of the order to defend them against their enemies in case of need. eighth house 63. all brethren are entitled after death to the proper disposal of their remains according to the rites of the order and their grade in it. 64. if the brother so desire, the entire amount of the fees and subscriptions which he has paid during his life will be handed over by the order to his heirs and legatees. the order thus affords an absolute system of insurance in addition to its other benefits. ninth house 65. the order teaches the only perfect and satisfactory system of philosophy, religi

y. and in order that he may write himself down an ass for all to see, he is stupid enough to publish photographs of temples, whose beauty would, one thinks, be evident even to the bovine readers to whom he doubtless appeals. the equinox 298 mr. archer s arrogance is equal to his ignorance .and on every hand, in its swarming courts and alcoves, you see the lowest fetichism intent in its grovelling rites. how does this animal know what the people were doing? he could not speak a word of their language. he was seeing them for the first time, and his criticisms are just as valuable as would be those of a savage who dropped in on a telephone exchange. the wretched creature keeps on, page after page .barbarian, barbarism, barbarous.i am sorry to harp so much on these words. but they express the

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

probably not as generally widespread as murray indicated) these ritual leaders, or priests and priestesses, became known as the wicca* the "wise ones. in fact by the time of the anglo-saxon kings in england, the king would never think of acting on any important matter without consulting the witan; the council of wise ones. and indeed the wicca did have to be wise. they not only led the religious rites but also had to have knowledge of herbal lore, magick and divination; they had to be doctor, lawyer, magician, priest. to the people the wicca were plenipotentiaries between them and the gods. but, at the great festivals, they almost became like gods themselves. with the coming of christianity there was not the immediate mass-conversion that is often suggested. christianity was a man-made re

l. the lord will know his own" in 1586 the archbishop of treves decided that the local witches had caused the recent severe winter. by dint of frequent torture a "confession" was obtained and one hundred twenty men and women were burned to death on his charge that they had interfered with the elements. since fertility was of great importance fertility of crops and beasts there were certain sexual rites enacted by the wicca, as followers of the nature religion. these sexual rites seem to have been given unnecessary prominence by the christian judges, who seemed to delight in prying into the most minute of details concerning them. the rites of the craft were joyous in essence. it was an extremely happy religion and so was, in many ways, totally incomprehensible to the gloomy inquisitors and

e how to proceed from there. the main tenet of witchcraft, the wiccan rede, is "an' it harm none, do what thou wilt" do what you will. but don't do anything that will harm another. it's as simple as that. in april, 1974, the council of american witches adopted a set of principles of wiccan belief. i, personally, subscribe to those principles and list them here. read them carefully. 1. we practice rites to attune ourselves with the natural rhythm of life forces marked by the phases of the moon and the seasonal quarters and cross quarters. 2. we recognize that our intelligence gives us a unique responsibility toward our environment. we seek to live in harmony with nature, in ecological balance offering fulfillment to life and consciousness within an evolutionary concept. 3. we acknowledge a

s the indefinable, the incomprehensible, beyond him. jesus and mary were the intermediaries. so in witchcraft; those we know as the god and the goddess are our intermediaries. different traditions use different names, as already mentioned. these are the names used for the "understandable forms" of the supreme power; the ultimate deity. they are the deities honored and worshipped in the witchcraft rites. the god and goddess of witchcraft a general complaint about christianity by witches is that there is the worship of the male deity to the exclusion of the female. in fact this is one of the main reasons for people (women especially) leaving christianity and returning to the old religion. and yet it's a strange paradox that many if not the majority of witchcraft traditions are guilty of this

afraid to modify where necessary to make it totally right for you. if the name used to identify the god, in the tradition you have chosen, happens to be cernunnos (for example) and you have difficulty relating to that name, then choose another for your own use. in other words, respect the name cernunnos in group worship and all matters pertaining to the coven but, in your own mind and in personal rites don't hesitate to substitute pan or mananna or lief or whatever. a name, as i have said, is a label. the god himself knows you are "talking" to him; he's not going to be confused (this all applies equally to the goddess of course. it may well be for the above reason that the name cernunnos is found in so many branches of the craft. as i've mentioned, it is simply the latin word for "the home

BUDGE E

u myst rieuses, dont j'ai occult les mes, que j'ai mis la suite d'osiris pour le d fendre, pour escorter ses images, pour an antir ceux qui l'attaquent, si bien que le dieu hon est toi, osiris, derri re toi, pour te d fendre, pour escorter tes images, pour an antir ceux qui l'attaquent, si bien que hon est toi, osiris, que sa est toi, khontamentit, vous dont les formes sont stables, vous dont les rites assurent l'existence, vous qui respirez l'air [de vos narines, qui voyez] de vos faces, qui coutez de vos oreilles, qui tes coiff s de vos coufi h, qui tes v tus de vos bandelettes, qui avez des revenus d'offrandes vous sur terre par l'office des pr tres du dieu, qui avez des champs vous de votre propre domaine, vous dont les mes ne sont point renvers es, dont les corps ne sont point culbut

, si bien que je conduis la rame ton me au ciel, osiris, ton me la terre, khontaougrit, avec tes dieux derri re toi, tes m nes devant toi, ton tre et tes formes [sur toi, et alors ton m ne est enchant, osiris, vos m nes sont enchant s, vous qui suivez osiris. je monte en terre et le jour est derri re moi; je traverse la nuit, et mon me se r unit vos formes pendant le jour, j'accomplis de nuit les rites qui vous sont n cessaires, j'ai cr vos mes pour moi, afin qu'elles soient derri re moi, et ce que j'ai fait pour elles vous emp che de tomber au lieu d'an antissement" next: chapter iv: the fourth division of the tuat, which is called ankhet-kheperu sacred texts egypt ehh index index previous next p. 62 chapter iv. the fourth division of the tuat, which is called ankhet-kheperu in the scene

u. p. 121 "saith the majesty of this great god to the kings of the south, to the heteptiu, to the kings of the north, and to the spirits who are in this city--may your royal state and condition be with you, may ye receive p. 122 your white crowns, and ye heteptiu [may ye receive] your offerings, and ye kings of the north may ye receive your red crowns, and ye spirits may ye receive your appointed rites; may your offerings be unto you, and may ye be in peace. may ye have power over your souls, may ye be adored, may ye have sovereignty over your city, may ye have peace in your fields, may ye join yourselves to (i.e, attain to) your secret things with your crowns, may your appointed rites be paid to you, may your sacrifices of propitiation be made to you, and give to the gods their mouth. ave

d thephet-asar. the scene that illustrates the seventh division of the tuat, which is passed through by the sun-god during the seventh hour of the right, is introduced by three lines of text, which read "the majesty of this great god taketh up his abode in the hall of osiris, and the majesty of this god p. 140 addresseth words to the hall of the gods who dwell therein. this god performeth all the rites proper [for entering] this hall, and he advanceth on his way against apep by means of the words of power of isis, and by means of the words of power of the sovereign god. the name of the gate of this city wherethrough passeth this god is ruti-asar. the name of this city is thephet-sheta. the name of the hour of the night which guideth this great god into it is kheftes-hau-hesqet-[neha]-hra"

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

er to the horned god, who was depicted wearing horns or antlers to display his sovereignty over the herds. animal bones would be buried so that they, like humankind, would enjoy rebirth from the earth mother's womb. where hunter-gatherers today continue the unbroken tradition that stretches back thousands of years- for example, among the lapps in the far north of scandinavia and the inuits- these rites continue, led by a shaman, or magick man, who negotiates with the mistress of the herds or fish in a trance for the release of the animals. one of the earliest recorded examples of shamanism is the dancing sorcerer. painted in black on the cave walls of les trois freres in the french pyrenees, this shamanic figure, which portrays a man in animal skins, dates from about 14000 bc and stands hi

ivals (see page 245, and celebrate the eight major divisions of the celtic year on the solstices, the equinoxes and the old fire festivals. these festivals mark the coming of early spring, the start of the celtic summer, the first corn harvest and the start of the celtic winter. there are also many lovely ceremonies to mark the transitions in the life cycle, such as handfastings, or weddings, and rites of passage to welcome recently deceased wiccans to the familiar circle whenever they wish to draw near. solitary witchcraft there are many reasons for performing witchcraft alone: your personal circumstances or the location of your home may mean that you cannot travel to a group, or you may live in an area where there are few others who share your interests. many witches like myself choose t

estoration of fertility to the land and symbolically to the people. as the sky gods gained supremacy, they married the earth goddesses who slowly evolved into patronesses of women, marriage and childbirth. so, for example, odin the norse all-father married frigg, goddess of women, marriage and motherhood. but in witchcraft, though the sky fathers and their wives are used for the focus of specific rites, the goddess retains the earlier form as the creative principle. as the triple goddess- maiden, mother and wise woman or crone- she is frequently central to coven work. generally in magick the goddess is recognised as the prime mover of existence, bringing forth from herself in the first virgin birth the animus, or male, principle. for this reason, it is often the high priestess who casts th

ease. ceres ceres is the roman goddess of the grain and all food plants. her daughter proserpina was taken into the underworld for three months of the year by pluto, causing ceres to mourn and the crops to die. this was the origin of winter. through this, she is seen as goddess of fertility and abundance, as well as a deity of the natural cycles of the year. she represents loss and is a focus for rites concerning grief and mourning, with the hope of new joy ahead for women and especially for mothers. her greek counterpart is demeter. demeter demeter, the greek corn goddess or barley mother, was the archetypal symbol of the fertility of the land. demeter is often pictured as rosy-cheeked, carrying a hoe or sickle and surrounded by baskets of apples, sheaves of corn, garlands of flowers and

er brighid (cerridwen in the welsh tradition. in some legends, dagda is associated with balor, the sun deity of the formoiri, enemies of the gods, who was slain by lugh, the young solar god, at the battle of moytura, thus representing the ascent of the new sun. the death of the old order, as a necessary requirement for the new, is a central motif in spirituality and so dagda can offer a focus for rites of passage where change is necessary, but not necessarily welcomed. odin odin is the viking father god, known as the all-father, god of inspiration, wisdom and poetry as well as war. odin was desperate to acquire the wisdom and knowledge of the older order of giants. he traded one of his eyes for wisdom and obtained the knowledge of the runes, the ancient symbols of spiritual knowledge, by s

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

h the anglican philanthropic society thomas bray's associates in delaware, noted that african slaves bore great "prejudices" against converting to the christian faith, partly, he believed, because they were "strangely predisposed in favour of superstition and idolatry" the london-based secretary of dr. bray's associates, john waring, warned clergy of africans f fervent devotion to "the idolatrous rites and practices of their own country" francis varnod, a missionary with the society for the propagation of the gospel in foreign parts, wrote to his superiors of the spiritual disposition of slaves in south carolina, observing that "some of our negro-pagans have a notion of god and a devil, and dismal apprehensions of apparitions" other comments by white clergy in the eighteenth century provid

comments of a white physician at a slave plantation in north carolina, written in 1829, are illuminating in this regard. on observing the collective activities of "several old guinea negroes" the physician edward warren remarked that despite being "rampant christians" they also demonstrated a profound "faith in evil genii, charms, philters" and "habitually indulged in an infinitude of cabalistic rites and ceremonies, in which the gizzards of chickens, the livers of dogs, the heads of snakes and the tails of lizards played a mysterious but very conspicuous part" the significance of these african-derived practices does not become clear until we place them in the context of a developing african american christian tradition. emerging in various forms, these synthetic "christian" practices wou

red people is the result of ignorance and slavery. they will, in the course of time, ignore such doctrine, for they are being educated, and the time will come when such simple and nonsensical teachings will find no place among them" to many of these observers, conjuring traditions harked back to anachronistic beliefs that had been carried over from bondage. these cultural reformers hoped that the rites and revels of the slave past would give way to more proper expressions of religious faith.[14] implicit in the defamation of conjure as heathenism was its identification with indigenous african religions, which african american supernaturalism had sustained for more than a century. octave thanet, an anglo-american collector of negro folktales, articulated this view "conjurers are a feature o

shared their opinion of conjure as barbarous.the antithesis of all that the new generation of uplifted black americans were striving for. davis called the conjure practices of southern blacks "a relic, no doubt, of barbarism brought from their native african home [15] concerning african american supernatural practices, members of both races reserved their most uncharitable remarks for the "pagan rites" and demonstrations of "voodooism" that they witnessed during their sojourn in the southern states. in a letter to the hampton institute's southern workman, one reader detailed the widespread practice of "conjuring" and "tricks" among freedpersons as one of the "horrible features" of african american life "it is not only the vile who practice this misdemeanor and believe in the same" he wrot

upernatural means. in the great 1760 uprising of slaves in st. mary's parish, jamaica, also known as tacky's revolt, plotters were supported by an "old coromantin obeah-man" who, according to an eighteenth-century historian "administered a powder, which, being rubbed on their bodies, was to make them invulnerable (edward long, history of jamaica [1774; reprint, london: frank cass, 1970. analogous rites were established in slave communities from barbados to the guianas, where bondpersons were brought together under the leadership of obeah men, practitioners whose authority extended equally over affairs of the spirit and matters of life and death (craton, testing the chains, pp. 122, 258, and mullin, africa in america, pp. 179 ff. the role of supernaturalism, and especially african-based rit

CHRONOLOGIA RORISPERGIUS

. 130 bc greek astronomer hipparchus is credited for the discovering the precession of the equinoxes which was already known in babylonia centuries earlier. 86-82 bc rhetorica ad herennium latin rhetorical treatise on the classical art of memory attributed to marcus tullius cicero. 70-19 virgil 67 pirates based in cilicia (a province on the southeastern coast of asia minor) were practicing secret rites of mithras. 46-120 plutarch 20 bc- 45 philo of alexandria, jewish platonic philosopher 10 bce apollonius of tyana 4? bce-33 ce jesus founds christianity. diamond sutra. heart sutra. 1st century ce apollonius of tyana flourished. nagarjuna- first order 4 magic square, in india. 1st to 3rd ce) testament of solomon composed 17 egyptian zodiac at denderah is erected. 30-96 new testament. 50-63 (

CULTUS SABBATI

bly, these rituals, spells and formulae employed the idiom of the predominant religious culture, namely christianity, often melding folk religiosity in a seamless blend unique to each individual practitioner. although ritual magicians and cunning-folk alike used christian formulae in their praxes, one could argue that this religious language was naturally the timely idiom of narration for magical rites. however, beneath the shifting of language and culture, the immemorial methodologies and tools of magical ritual- the spirit-evocation, ritual circle, wand, knife, sigil, cord, knot, charm, starry aspectation, flora and fauna, invocation, exorcism and so forth- remain more or less constant. an important dimension of magical and folk religiosity was the oneiric or dream realm. peripheral area

born, and it is from such a confluence that the present-day cultus of the so-called 'sabbatic craft tradition' emerges. cultus sabbati is a body of magical initiates who practise both solitary and collective rituals, whose lineal tradition/s descend, in both oral and textual forms, from surviving 19th century cunning-folk and ritual magic practice. it is not claimed that we practise the very same rites, spells and so forth of the 16/17th century cunning-folk, for it is the very nature of these things to change their form and manner. one must remember that rituals are ensouled with practise, that spirits as well as men and women pass on and teach the arte magical. as the generations pass, some lore remains constant, some does not- it changes, evolves and adapts according to time, need, and

s pass, some lore remains constant, some does not- it changes, evolves and adapts according to time, need, and insight. in the last century the streams of custom and oral tradition have flourished in small circles of ritual observance, and in being passed from generation to generation, the simple teachings of rural magicians have grown, coalescing with their longevity to establish traditions with rites of initiation and formal induction. readers here are well -advised that the cultus sabbati and allied initiates of the tradition maintain a closed circle and according to long-standing custom, those who ask for entry are refused. initiation is by invitation only. where the spirits so will it, a path shall be found. the circle of the cultus sabbati holds dear the spells and customs which gene

DANCE OF THE WITCHES

rough an intimate, inter-locked natural system of relationship and fate, you will be more able to appreciate the affects of your invocations and ritual motions, and more able to 'feel' them bringing about the needed and desired transformations on the subtle level. keeping the understanding of connectivity firmly in mind and trusting it implicitly is a foremost vital thing to bear with you in your rites. secondly, when you perform rites and make invocations, or anything, always gently allow yourself to be as deliberate and steady as possible- when i say this, i mean that you should always speak, act, move, and even think with a deliberate, planned out, almost "slow" feel; this is a good way to fall into a deep trance that we like to call "slow time. when you lift a forked wood or a rod or a

DARK GODS

careful preparation. according to tradition the words means `the power within me is great' a reference to the pathways within which lead to the dark gods. binan ath: as above. said to mean `behold the fire' lidagon: symbolic representation of the union of the two sexual opposites (darkat and dagon) in their darker aspects. abatu: an earth bound form of destructive/negative energy. associated with rites of sacrifice. f sharp major key for chant. karu samsu: word of power along the 12th path to be chanted in the key of a flat major. according to tradition it means `i invoke the sun' nemicu: bringer of wisdom. to be vibrated. mactoron: word of power of 14th. path chanted in key of a minor. legend recalls it as representing the name for one of the planetary homes of the dark gods, later famed

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

n or of itself. it is just the knowledge of the potential to harness the energies of creation for good or ill, and the understanding of the human psyche and how it can be balanced, healed, or manipulated. it is not the knowledge that is good or bad; it is the way we use it. people at the highest levels of the elite-illuminati-brotherhood network are often members of extreme sects based on ancient rites and lucifer/satan worship. yes, satanists run the world. if you infiltrated some of these bizarre gatherings, i am sure you would see some very famous faces. the security services such as the cia and us military intelligence, are seriously infiltrated by sects that worship these various names for the prison warder consciousness. lieutenant-colonel michael aquino, a senior officer within us m

DAVID ICKE CHILDREN OF THE MATRIX

ars as a code for them, he says. certainly there is endless reference to "twin" symbolism throughout the ancient world. the dogon call sirius b, digitaria, and sirius c, sorghun, or the "female star".17 they also call it the "sun of women" or "star of women".18 to them, the most important star is sirius b, which, they rightly said, was invisible to the eye. still today their religious rituals and rites are based on the cycles of the sirius system. the dog star, sirius or sirius a, has two and a half times the mass of our own sun and is thirty-five and a half times brighter" when you consider that our sun contains 99% of the mass of this solar system, sirius is some baby. sirius b contains 1.053 times the mass of our sun.2" it is incredibly compressed, however, and thus is very small. a foc

well be that it was this son of menes (the real "king minos) who inspired the symbolic legend of the minotaur in the labyrinth at knossos. the minoan culture was a mirror of the sumerian and the period of menes in egypt. the art was the same or similar, and so were the clay seals used for writing and recording events. the sumerian-egyptian form of writing from the menes-sargon period, the funeral rites, and even the terracotta drainpipes used by the "minoans" were the same as those found in sumer.20 here are just some of the "similarities" listed by waddell between the documented life of menes, the egyptian pharaoh and sumerian emperor, and king minos of greek and cretan legend. both were of the bronze age, replacing the neolithic period. both were known as sea emperors of the mediterranea

bag and/or armed themselves with a serpent-embellished rattle, which would hiss eerily like a coiled snake when shaken. the tendency of such snake initiates was to be secretive, like a stealthy reptile, and some even developed a penchant for seeking out dark secluded dwellings or living nocturnally."46 initiations into these clans include being covered, often bitten, by live snakes. sometimes the rites involved cutting off a finger or other part of the body and feeding it to a snake (don't say a thing. my eyes have just watered. the main deity of these snake clans is the "great horned serpent. serving the dragon: the past 123 african serpents credo mutwa, the official historian of the zulu nation, has painted pictures from ancient and modern descriptions of these reptilian entities (see pi

c, able to lift the veil from the face of the serpent, able to send him back to his place. came they to man and taught him the secret, the word that only a man can pronounce; swift then they lifted the veil from the serpent and cast him forth from place among men "yet, beware, the serpent still liveth in a place that is open, at times, to the world. unseen they walk among thee in places where the rites have been said; again as time passes onward, shall they take the semblance of men "called, may they be, by the master who knows the white or the black, but only the white master may control and bind them while in the flesh "seek not the kingdom of shadows, for evil will surely appear, for only the master of brightness shall conquer the shadow of fear "know ye, o my brother, that fear is an o

g holes in the fabric of space-time that separates our dimension from theirs" i think that nuclear explosions since the 1950s have also had the effect of opening the "stargates".10 as the emerald tablets say "yet, beware, the serpent still liveth in a place that is open, at times, to the world (lower fourth dimension, accessed through the stargates "unseen they walk among thee in places where the rites have been said (illuminati rituals to open the stargates "again as time passes onward, shall they take the semblance of men (which they have. the depiction of the "devil" is very like the descriptions of the reptilian "royalty" known as the draco and in the biblical text the devil/satan is clearly said to have been reptilian. one example is this description in the book of revelation of st mi

DAVID ICKE THE BIGGEST SECRET

laced in a cave. when a rockwas rolled away from the caves entrance three days later,his body had disappeared. heard that somewhere before?this husband-wife-son theme of nimrod-semiramis-andninus/tammuz became the osiris-isis-horus mythologyof the egyptians with its equivalent in india, asia, china and elsewhere. much later itwould be joseph, mary and jesus. when the babylonians held their spring rites to markthe death and resurrection after three days of tammuz-ninus, they offered bunsinscribed with a solar cross. yes, even the hot cross buns of british easter traditioncome from babylon. easter comes from another face of queen semiramis- ishtar -andit is from this, and possibly another brotherhood deity, ashtaroth, that we get the nameof ashtar as in ashtar command, a completely manipulat

th the signs of capricorn and cancer, symbolic of the winter90and summer solstices, the high and low points of the sun. mithra was often portrayed asa winged lion, a symbol for the sun still used by the secret societies today. referencesto the lion and the grip of the lions paw in the master mason degree of freemasonryoriginate with this same stream of mystery school symbolism. initiates into the rites ofmithra were called lions and were marked on their foreheads with the egyptian cross.the first degree initiates had a golden crown placed on their heads, representing theirspiritual self, and this crown, symbolising the rays of the sun, can be found on thestatue of liberty in new york harbour. all these rituals went back thousands of yearsto babylon and the stories of nimrod, queen semirami

epicted to have a greenface. this includes osiris, the husband-brother of isis. the story of robin hood in hislincoln green originated with this green man deity. robin hood began in the originallegend as a species of fairy and he was also known as green robin, robin ofgreenwood and robin goodfellow.31 his shakespearean version, puck, in amidsummer night s dream, presided over fertility and sexual rites at the summer solstice.on may 1st, may day, they had the may pole ceremonies. the may pole is a phallicsymbol dedicated to the goddess of sexuality and fertility and on that day every villagevirgin would be a queen of the may (queen semiramis. many would end up in the greenwood to undergo a sexual initiation with a youth playing the role of robin hood or robingoodfellow. the children that of

l have been the mind-altering amanita muscari mushroom, some believe.4 the chemicals from this pass intothe urine with hardly any loss of strength and the hindu scriptures refer to a sacredurine drink as a source of enlightenment and insight. certainly gives new meaning tothe phrase taking the piss. the aztecs used the hallucinogenic properties of thepsilocybe mexicana mushroom in their religious rites and they called it gods flesh.5i mentioned earlier the use of mushrooms by the hebrew priests which even inspiredthe design of their headgear. the reptile-aryan priests of babylon were highly skilled intheir manipulation of the populace through drugs and this has continued in the secretsociety networks they spawned. the rosicrucians expanded the use of mind-alteringdrugs and the assassins po

descendant of thebiblical cain, who was an anunnaki crossbreed. tubal cains sister, naamah,17 is saidto have been the one who brought human sacrifice and cannibalism into the world.18tubal cain is known as the father of witchcraft and sorcery and thus his name is afreemasonic password.19 the g on the symbol of freemasonry stands forgnosticism (knowledge, knowing) and for generation, the fertility rites of the sexcults of ancient baal and ashtoreth.20 no doubt it is also a symbol connected togeneration and genetics, as in the reptilian bloodlines. y ou see the g in the logo of297the gannett chain which has been buying up newspapers and television stations acrossthe united states and publishes the national daily, usa today.21 the de medicibloodline of the black nobility in v enice, who funde

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

herhood as well. statue of liberty- information compiled by a list member the statue of liberty is another brotherhood symbol highlighting the lighted torch, statue of liberty is actually the statue of liberties- the liberties perpetrated on the american people by the brotherhood. it was given by french freemasons, a mirror image stands on an island in the river seine in paris. initiates into the rites of mithra were called lions and were marked on their foreheads with the egyptian cross. the first degree initiates had a golden crown placed on their heads, representing their spiritual self, and this crown, symbolizing the rays of the sun, can be found on the statue of liberty in ny harbor. all these rituals went back thousands of years to babylon and the stories of nimrod, queen semiramis

DEMONIC BIBLE

itive" or "negative. this will remove any curse or blessing and temporarily banish any spirit or demon. fill your bath with hot water, throw a cup of rock salt or sea salt into the bath, and then enter into the water. you must submerge your entire body in the water to ensure that all psychic influence is eliminated. once done, you will be in a "neutral" starting position from which to begin these rites. it is important that you only do this once, preliminary to performing these rites. if you take another "bath of purification" later you may have to begin the rituals over again. on the same day that you take a "bath of purification, you must also wash the sheets and blankets from your bed, wash your clothes, and clean your ritual chamber and sleeping chamber. quitting the bath, you must dry

ts. you must avoid, however, the temptation of becoming fanatical at this point concerning cleanliness. according to the book of leviticus "if you touch anything that is unclean, sit upon anything that is unclean, or eat anything that is unclean you will become unclean" it is not absolute purity which is required but simply a washing off of external vibrations which may negatively influence these rites. the question of whether or not anything is every psychically "clean" is an interesting one to consider. the moment you step out of the bath, psychic influences will begin to attach themselves to you. if you are psychically attunes, you may be more aware than usual of these influences. any "guardian" spirits or intelligence's you have acquired through previous rituals may even be outside you

be completely neutralized; however, many influences will be eliminated, including those unwanted influences which are prone to hinder the operation of your rituals. the bath also serves as a separation between your old life and new life. as a new born infant emerges from the fluid of the womb to a new life, so will you emerge from the waters of leviathan to be reborn in the image of satan. these rites do not require an altar, sword, dagger, bell, gong, robe, wand, or any other ritual implement. although not essential to these rites, you may choose to burn candles and incense. if this is done, only black candles should be used. any "dark" or "evil" incense may be used in these rituals but i recommend patchouli or sandalwood. you will require a piece of paper, a pen, and a plate on which to

uor since coffee is a stimulant which i found enhances the work more than alcohol) if you do not have a robe, you may wear any clothing, although you may prefer to at least dress in black. each ritual builds upon the previous rituals. each alignment you make requires that previous alignments have been made. each gate you cross requires that previous gates have been crossed. you must perform these rites in the order they are presented and you must not perform them outside of the context in which they are here given. if you are an experienced sorcerer, you may choose to perform one ritual each night "renunciation& proclamation" on the first night "lord's prayer backwards" on the second night "pact giving body, mind& soul" on the third night, etc. if you are less experienced, you may find it

ire lunar month crossing each gate and forming each alignment. if you cannot perform a ritual on a particular night, then continue where you left off on the following night. this is not a simple ritual which is performed within a ritual chamber for a determined length of time, but rather a magical operation which will take months, even years, to complete. you may, therefore, choose to begin these rites on a night of special magical significance such as walpergisnaught (april 30) or halloween (october 31. or you may simply choose to begin around the full moon or the new moon. the rituals can take any form you choose. it is not essential to shut out all outside light sources unless you are prone to distraction. you may adapt the rituals to your liking but they must be committed to memory. fo

DIABOLUS

of iblis provides a powerful initiatory model for the sorcerer. essentially the initiate seeks to become like satan, by antinomian methods of separating the self from the natural or mundane world. one may seek to ask how this works, and why would you want to do it? luciferians do not consider satan to be a completely malefic spirit, rather a balanced force of both dark and light. many luciferian rites involve the symbolism of black21, red22 white23 and green24 as being different points of the adversary. it must be understood that working with the deific power of iblis or shaitan is not a safe route. it matters not if you are looking at the aforementioned force as an actual spirit or as a symbol of the dark recesses of the mind. what must be carefully adhered to is that which is unseen, th

but also wisdom. the word abufihamat, or head/father of wisdom is the foundation of baphomet. 22 representing fire and continual motion, change and sexual vigor. 23 white is symbolic of the astral plane or luciferian/celestial sabbat, wherein the spirit is elevated with his or her holy guardian angel or true will. 24 green or emerald, representing the jewel from the crown of lucifer. some sabbat rites include green candles which represent the fire of azazel, the light from his crown. 21 satanic or luciferian magick is a dual or opposing system of self-realization. the first area is that of inverse magical practice, working with repulsive and shunned imagery which takes the initiate into their own self-invoked darkness. by exploring this world as a subjective state, the individual slowly t

ination and holy guardian angel or true will, brings knowledge without words but rather what aleister crowley called energized enthusiasm. the beasts of the field and the fish of the sea are all manifestations and connected with shaitan. this is the inner relation to shaitan as the black man of the sabbat, the very ritual of magick fire which either as the light of the luciferian conclave or holy rites of noon28 to announce self discovery and to seek transformation into a satan-like individual. it is the black snake, a symbol of the yezidis which represents hidden wisdom. black within arabic terms, the root fhm of course is wisdom and knowledge, thus black has a dual meaning which refers the very opposite of ignorance. the black snake is presented earlier in the zoroastrian descriptions of

ngth, terror dances before him. this indicates that the form of leviathan is difficult to comprehend. in the biblical art of liber floridus, the antichrist, emerald and crimson robes flowing, rides upon leviathan, who is pictured as a great dragon-beast with four legs, talon like teeth with blackened eyes. the face of this beast is the model for which has been invoked during the coven maleficia40 rites involving the ascension of power. 40 the coven which founded the order of phosphorus, renamed maleficia after the day of cain for the group, august 22nd. 37 the bible makes further reference to leviathan in job- may those who curse days curse that day, those who are ready to rouse leviathan. may its morning stars become dark; may it wait for daylight in vain and not see the first days of the

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

a more general term that means all the physical area, ritual equipment, and persons under the immediate authority of the houngan, or priest. as such, it is equivalent to the christian parish. it may also be used in a more restricted sense to mean the small chamber adjoining the peristyle that contains the alter of one or more loa (q.v. houngan: a male priest of voudoun (q.v, who presides over the rites and gives counsel and magickal aid to worshipers of that religious faith. see planetary hours. hours, planetary: a division of the day and night into sections ruled by the energies of the planets. to determine the length of each planetary hour, divide the daylight hours by twelve. they will be different in length than the night hours (to determine the length of which you divide the total tim

DION FORTUNE CEREMONIAL MAGIC UNVEILED

ably necessary, for many eminent people have at different times belonged to the order, and they would not have dared to have done so if they could not have been sure of preserving the secret of their interest in matters occult. consequently the strict secrecy concerning the names of members and the places of meeting was and always will be essential. secrecy is also necessary concerning initiation rites if they are to be psychologically effective; for they should have an element of surprise for the candidate; and the possession of their secrets, from which the rest of the world is excluded, builds up a group mind out of the pooled mentalities of the initiated brethren according to certain well-understood psychological laws. secrecy concerning practical formulae of ceremonial magic is also a

xtraordinarily 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 retain its value for anybody. but on second thoughts i am inclined to acquit him. it is

DION FORTUNE MYSTICAL QABALA

ition. 7. we should not, therefore, regard the pagan pantheons as so many aberrations of the human mind; nor should we try to understand them from the viewpoint of the uninstructed and uninitiated; we should try to find out what they must have meant to the highly intelligent and cultured high-priests of the cults in their heyday. compare mme david neel and w. b. seabrook on the subject of heathen rites with the reports of the average missionary. seabrook shows us the spiritual significance of voodoo, and mme david neel shows us the metaphysical aspect of thibetan magic. these things appear in one way to the sympathetic observer who wins the conbdence of the exponents of these systems and succeeds in being received into their holy of holies as a friend, and who goes to learn instead of mere

al cannot fail to be aware of the fact that in the understanding of the tremendous and mysterious potency (which we call sex in one of its manifestations) lies the key to a very great deal. it is not for nothing that sexual imagery pervades the visions of the seer, from the song of songs to the interior castle. mystical qabala page 88 24. it must not be thought from this that i advocate orgiastic rites as the way of initiation; but i may as well say plainly that without the right understan4ing of the esoteric aspect of sex, the path is a blind alley. freud spoke the truth to this generation when he pointed to sex as a key to psychopathology; he erred, in my opinion, when he made it the only key to the nine-chambered soul of man. as there can be no health of subconsciousness without harmony

fundamental instinct be thwarted- it is quite possible to straighten out the whole life-pattern by disentangling the sex life. this is a matter of practical experience, and does not need to be reasoned from a priori grounds. no doubt it is for this reason, learned by practical experience of the workings of the human consciousness, that the ancients made phallicism such an important part of their rites. actually, it is a very important factor in the ceremonial aspect of the worship of moderns also, but recognition of the significance of the symbols employed traditionally has been repressed from consciousness. 39. freudian psychology supplies the key to phallicism and opens a door that leads into the adytum of the mysteries. there is no getting away from this fact in practical occultism, un

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

zach element in it if it is to be ensouled effectually; and in order to provide a basis of mystical qabala page 154 manifestation, etheric substance has to be provided by some form of sacrifice, even if it he only the burning of incense. this question will be dealt with fully in studying the sphere of yesod, to which it belongs. it is necessary to refer to it here, because the significance of the rites of netzach cannot be understood without a realisation of the means whereby manifestation is effected, and the god brought near to his worshippers. ii 14. let us now consider netzach from the point of view of the microcosmic tree of lifethat is to say, the subjective tree within the soul, wherein the sephiroth are factors in consciousness. 15. the three supernals, and the first pair of manife

DION FORTUNE PSYCHIC SELF DEFENSE

black mass from occupying that dubious eminence. in the thibetan monasteries of the dugpa sect there are temples each one of which contained literally thousands of statues of the buddha. on various occasions one or another of these monasteries has been raided, either by rival religionists or chinese troops, and its curios scattered. to be the possessor of one of these buddhas, magnetised by dugpa rites, is not a very pleasant thing. i had a curious experience with a buddha upon one occasion. it was an archaic soap-stone statuette, some nine inches high, and its owner had dug it up herself on the site of a burmese city that had fallen in ruin and been swallowed by the jungle. it was placed on the floor in an angle of the stairs, and served as a doorstop upon occasion. i had a flat on the to

sensitive persons agree there is some thing sinister. tropical vegetation, as a whole, is over-powerful for humanity. under the tremendous stimulation of the solar fire the elemental forces are concentrated to a poisonous strength. i am not personally acquainted with the west coast of africa, but from what i can gather i am of the opinion that the elemental forces and the atmosphere made by juju rites are between them more responsible than the climate for earning that part of the world its sinister reputation as the white man's grave. there are other spots where the climate is equally hot and humid, burmah, for instance, but 40 of 103 there is no other spot that produces the same loosening of moral fibre. the only place that is at all comparable to it is the carribbean sea, which produces

lue has greatly decreased. a dirty handkerchief, too, is an effectual magnetic link, and so are dressings from a wound. anything, in fact, that bears traces of any of the by-products of the body. but apart from any question of psychic attack, there are two substances which are especially prized for purposes of magic, and these are seminal fluid and menstrual blood. the former is used in fertility rites and the latter in certain forms of evocation. these substances are exceedingly hard to come by in primitive lands, because the natives, knowing their significance, guard them most scrupulously; but the mem-sahib has no suspicions, and allows stained garments and bed linen to go into the hands of the washerman to be disposed of at his discretion, satisfied so long as the garments themselves r

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

as it does from those even of the vith dynasty, the philological argument might have some weight; but even this would not get rid of the fact that the cover itself is a genuine relic of the ivth the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (10 of 36 [8/10/2001 11:22:54 am] dynasty] p. xxii evidence of the texts of the pyramid of unas. celebration of funeral rites; but a text forming the book of the dead as a whole does not occur until the reign of unas (b.c. 3333, the last king of the dynasty, who according to the turin papyrus reigned thirty years. this monarch built on the plain of sakk ra a stone pyramid about sixty-two feet high, each side measuring about two hundred feet at the base. in the time of perring and vyse it was surrounded by heaps of

of them see nos. 8543a, 8543b in the third egyptian room] p. 264 group of wailing women, followed by attendants carrying on yokes boxes of flowers, vases of unguents, etc. in the right centre are a cow with her calf, chairs of painted wood with flowers upon them, and an attendant with shaven head, carrying a haunch, newly cut, for the funereal feast. the group on the right is performing the last rites. before the door of the tomb stands the mummy of ani to receive the final honours; behind him, embracing him, stands anubis, the god of the tomb; and at his feet, in front, kneels thuthu to take a last farewell of her husband's body. before a table of offerings stand two priests: the sem priest, who wears a panther's skin, holding in his right hand a libation vase, and in his left a censer;

ep, the lord of the two ur i, the being who is adored. i know the shining god (35) and his breath is in my body. i shall not be driven back by the bull which causeth men to tremble, but i shall come daily into the house of the double lion-god, and i shall come forth therefrom into the house of isis. i shall behold sacred things which are hidden, there shall be p. 335 done unto me holy (37) hidden rites, i shall see what is there; my words shall make full the majesty of shu, and they shall drive away evil hap (38) i, even i, am horus who dwell in splendours. i have gained power over his crown, i have gained power over his radiance (39, and i have travelled over the remotest plate xxvi. http//www.sacred-texts.com/egy/ebod/ebod32.htm (1 of 2 [8/10/2001 11:28:45 am] parts of heaven. horus is u

EMPERORS NEW RELIGION CHURCH OF SATAN

ebrant may think ahead or back, rituals typically act as reflective moments where participants stop and relate to their nature and situation. rituals are not considered in the everyday life, but require participants to stop and act. it is not clear how inspiration from russian folklore and lovecraftian fiction actualizes the satanic ideology as outlined in the satanic bible. it is remarkable that rites of passage, such as wedding and death, admission to adulthood (the church of satan has a concept of children vs. adults, as evidenced by the satanic baptisms, which come in those two forms, etc. are absent from the available material. such rituals serve to sustain a religion and reinforce its ideology. the emperor s new religion copyright 2002 ole wolf page 6 of 30 michael aquino s explanati

ssing. a religion that is more than a generation old should have had its share already of couples desiring to get married or individuals that have passed away. a wedding ritual has been written [2, p. 604, but for all practical purposes it does not exist. in spite of an expected demand, rituals concerning marriage and death are thus effectively still absent* of rituals traditionally classified as rites of passage events such as birth, marriage, and death only (voluntary) baptism rituals are available for initiation of it is a religious question whether this magic actually works, but if the chief purpose of the magic is to vent frustrations and get it out of one s system, the magic probably has some self-therapeutic value. the wedding ritual may have been published in past issues of the chu

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

dawn chiefs, took legal action to restrain crowley from continuing to publish the rituals. although a temporary injunction was granted, mathers did not have funds to contest an appeal setting this aside, and crowley continued to publish his own version of gd secret rituals. in addition to the publicity from this legal action, crowley also gained additional notice through public performance of the rites of eleusis at caxton hall, university of london, in 1910. this ceremony comprised seven invocations of the gods, with dancing by crowley s disciple victor neuburg, violin playing by leila waddel (named by crowley as his scarlet woman, and recital of crowley s poems. the performances were impressive, if bewildering to ordinary members of the public, who were charged a fee of five guineas a he

disciple victor neuburg, violin playing by leila waddel (named by crowley as his scarlet woman, and recital of crowley s poems. the performances were impressive, if bewildering to ordinary members of the public, who were charged a fee of five guineas a head. not surprisingly, in the prudish atmosphere of the time, there were sharp criticisms of such a daring presentation. a hostile review of the rites appeared in the journal the looking glass, mocking the lyrics as gibberish. in a further issue, the looking glass published sensational allegations about crowley and his associates allan bennett and george cecil jones. in response, jones sued the journal in 1911, and crowley obtained considerable publicity through the court hearing. although crowley must have reveled in such public attention

sure and enjoyment in a manner unbecoming to a nun, finally stealing the ornaments from the altar and selling them. she left the monastery and for a time continued her disgraceful career outside, but before she died she repented of her sins and, through the intercession of the virgin, received pardon. however, she was refused christian burial and was interred without the usual prayers and funeral rites. a number of years later, when the monastery was occupied by other nuns, one of their number, a girl of about eighteen years, was aroused from her sleep by the apparition of sister alis. for some time afterward the spirit haunted her wherever she went, continually rapping on the ground near where she stood and even communicating with the other nuns. the spirit who entered the monastery seeme

ck of anyone and cause thieves to be apprehended. those writers who mention the almoganenses, however, do not specify either the period when they flourished or the country or province they occupied, but it seems possible from their name and other considerations that they were moorish (see also ornithomancy) almusseri a nineteenth-century secret society resembling african associations, with secret rites akin to those of the cabiric and orphic mysteries. their reception took place once a year in a wood, where the candidate pretended to die. the initiates surrounded the neophyte and chanted funeral songs. he was then brought to the temple erected for the purpose and anointed with palm oil. after 40 days of probation, he was said to have obtained a new soul, was greeted with hymns of joy, and

art of the handle, covered with plumes, is forced down toward the lips, and thus the arrow appears to be swallowed. there is an account of an arrow of similar construction used early in the eighteenth century by indians of canada, who pretended a man was wounded by it and healed instantly. the navaho also pretend to swallow sticks, which their neighbors of the pueblo of zuni actually do in sacred rites, occasionally rupturing the oesophagus in the ordeal of forcing a stick into the stomach. special societies which practice magic, having for their chief object rainmaking and the cure of disease, exist among the southwestern tribes. swallowing sticks, arrows, etc, eating and walking on fire, and trampling on cactus, are performed by members of the same fraternity. magicians are usually men;

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

e almost identical. frazer s anthropologist successors in the early twentieth century, most notably malinowski and marcel mauss, regarded magic as entirely distinct from religion. magic possessed certain well-marked attributes that could be traced to mental processes differing from those from which the religious idea springs, they said. the two had become fused by the superimposition of religious rites upon magic practice. it has also been said that religion consists of an appeal to the gods, whereas magic is the attempt to force their compliance. henri hubert and marcel mauss, in greatness and decline of the celts (1934, argue that magic is essentially traditional. holding that the primitive mind is markedly unoriginal, they explain magic as an art that did not exhibit frequent changes am

, in other words, arbiters and kings of the world. paracelsus, writing in the sixteenth century, stated: the magical is a great hidden wisdom, and reason is a great open folly. no armour shields against magic for it strikes at the inward spirit of life. of this we may rest assured, that through full and powerful imagination only can we bring the spirit of any man into an image. no conjuration, no rites are needful; circle-making and the scattering of incense are mere humbug and jugglery. the human spirit is so great a thing that no man can express it; eternal and unchangeable as god himself is the mind of man; and could we rightly comprehend the mind of man, nothing would be impossible to us upon the earth. through faith the imagination is invigorated and completed, for it really happens t

t systems, visionary art, and the possibilities of extraterrestrial communication. address: magical blend, p.o. box 600, chico, ca 95927-0600. website: http/ www.magicalblend.com. sources: magical blend magazine. http//www.magicalblend.com. march 23, 2000. magical diagrams these are geometrical designs representing the mysteries of deity and creation, therefore supposed to be of special virtue in rites of evocation and conjuration. major diagrams are the triangle; the double triangle, forming a six-pointed star and known as the sign or seal of solomon; the tetragram, a fourpointed star formed by the interlacement of two pillars; and the pentagram, a five-pointed star. these signs were traced on paper or parchment or engraved on metals and glass and consecrated to their various uses by spec

s of evocation and conjuration. major diagrams are the triangle; the double triangle, forming a six-pointed star and known as the sign or seal of solomon; the tetragram, a fourpointed star formed by the interlacement of two pillars; and the pentagram, a five-pointed star. these signs were traced on paper or parchment or engraved on metals and glass and consecrated to their various uses by special rites. the triangle evoked a universal trinity found in all things. deity, time, and creation. the triangle was generally traced on the ground with the magic sword or rod, as in circles of evocation where the triangle was drawn within it and, according to the position of the magician at its point or base, so the spirits were conjured (summoned up) from heaven or hell. the double triangle, or the s

ll as evil, for with one point in the ascendant it was the sign of christ, and with two points in the ascendant it was the sign of satan. by the use of the pentagram in these positions, the powers of light or darkness were evoked. the pentagram was said to be the star that led the magi to the manger where the infant christ was laid. the preparation and consecration of this sign for use in magical rites was prescribed with great detail. it might be composed of seven metals, the ideal form for its expression, or traced in pure gold upon white marble never before used for any purpose. it might also be drawn with vermilion upon lambskin without a blemish prepared under the auspices of the sun. the sign was next consecrated with the four elements, breathed on five times, dried by the smoke of f

EVERBURNING LAMPS

f phosphorus to the air, the ignition of certain substances which burn alone without any wick or arrangement, such as camphor, which will burn even floating on water. the presence of a combustible gas, which issues from clefts in the rock in some mines and caverns, seems to have been known, and was probably taken advantage of by the ancient sages to enhance the mystery and majesty of their secret rites. it is very possible that some of the priests of old were aware of the lucent property of some forms of sulphide of calcium, which have attracted much attention the last few years, in the shape of luminous paint. i will sub mit also that references exist in the history of remote ages to suggest the mysterious light now so freely handled and produced by electricity was not unknown to the anci

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

the religious observances of the hebrews would have involved quintessential spiritual practices dating from antiquity and found in all monotheistic religions. these practices include: ablution, prostration, invocation of divine names, devotional singing, prayer offerings, ritual use of sacraments and sacred regard for the elements, community-building rituals based on the mystical significance of rites of passage and seasons of nature, and the special treatment of guests. in the torah, there are numerous accounts of holy figures ascending to and worshipping at power spots on special mountains. there are also several accounts of the ritual use of a stone lingam, over which was poured a libation of oil or perhaps milk. numerous passages in the torah also poignantly allude to the experiential

of the last supper and the crucifixion have long been compared with the mystical significance of pesach (passover. the sacraments of the body and blood of christ in the eucharist have their roots in the sacramental use of bread and wine that goes back to the earliest hebrews and beyond. ablution with water, lighting of candles, prostration, rituals that celebrate the mystical significance of the rites of passage, and rituals associated with 8- f e 3 changes of season, planting and harvesting are other fundamental elements christianity shares in common with its hebrew, judaic, and islamic cousins. a more in-depth look at the core ideas of mystical christianity within the context of the universal mystical qabalah will appear later in the book when the peshitta and the revelation of john are

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

s the renaissance believed, but by various unknown authors, all probably greeks,1 and they contain popular greek philosophy of the period, a mixture of platonism and stoicism, combined with some jewish and probably some persian influences. they are very diverse, but they all breathe an atmosphere of intense piety. the asclepius purports to describe the religion of the egyptians, and by what magic rites and processes the egyptians drew down the powers of the cosmos into the statues of their gods. this treatise has come down to us through the latin translation formerly attributed to apuleius of madaura.2 the pimander (the first of the treatises in the corpus hermeticum, the collection of fifteen hermetic dialogues3) gives an account of the creation of the world which is in parts reminiscent

most marvellous of all is that he has been able to discover the nature of the gods and to reproduce it. our first ancestors invented the art of making gods. they mingled a virtue, drawn from material nature, to the substance of the statues, and "since they could not actually create souls, after having evoked the souls of demons or angels, they introduced these into their idols by holy and divine rites, so that the idols had the power of doing good and evil" these terrestrial or man-made gods result from a composition of herbs, stones, and aromatics which contain in themselves an occult virtue of divine efficacy. and if one tries to please them with numerous sacrifices, hymns, songs of praise, sweet concerts which recall the harmony of heaven, this is in order that the celestial element wh

or man-made gods result from a composition of herbs, stones, and aromatics which contain in themselves an occult virtue of divine efficacy. and if one tries to please them with numerous sacrifices, hymns, songs of praise, sweet concerts which recall the harmony of heaven, this is in order that the celestial element which has been introduced into the idol by the repeated practice of the celestial rites may joyously support its long dwelling amongst men. that is how man makes gods.3 hermes adds as examples of such gods, the worship of asclepius, of his own ancestor, hermes, and of isis (implying the cult of the statues of these divinities; and he mentions here, too, the egyptian worship of animals (i revert now to an earlier part of the asclepius) 1 on the decans, see below, pp. 45-7. 2 c.h

invoking him as the divine henad, as the mind, and as the soul. this is the neoplatonic triad under which the emperor julian worshipped the sun. as walker says the triad is not actually mentioned in the de vita coelitus comparanda. but it is alluded to by plotinus in that passage in the enneads on which ficino's work is a commentary, as the example of the hierarchy of the ideas.3 diacceto's solar rites thus bring out something which is implicit in the de vita coelitus comparanda and they probably reflect ficino's own practices. if so, ficino's magic was a religious magic, a revival of the religion of the world. 1 francesco da diacceto, opera omnia, ed. bale, 1563, pp. 45-6; cf. walker, pp. 32-3. on diacceto, see kristeller, studies, pp. 287 ff. 2 see above, p. 71. in this passage, the tali

omparanda and they probably reflect ficino's own practices. if so, ficino's magic was a religious magic, a revival of the religion of the world. 1 francesco da diacceto, opera omnia, ed. bale, 1563, pp. 45-6; cf. walker, pp. 32-3. on diacceto, see kristeller, studies, pp. 287 ff. 2 see above, p. 71. in this passage, the talismanic image of the sun is almost reverting to a "statue, worshipped with rites as in the asclepius. 3 "the sun of that sphere. is an intellectual-principle, and immediately upon it follows the soul depending from i t. the soul borders also upon the sun of this sphere, and becomes the medium by which it is linked to the over-world; plotinus, ennead, iv, 3, xi; mckenna's translation, p. 270. 82 1(a) the zodiacal sign aries with its three decans. i (b) the first decan of

FRATER ELIJAH ANGELS OF CHAOS

back and rot in the fetid stench of bravado and entrapment. what shall we do? i/12a: excursion 3. a bridged gateway to the force of chaos. how shall ye know truth? a highlight is depicted of ate. an automatic drawing (chaos. i/12b: a parable of life and the universe for the dancer. as we are the stuff of stars, when we move, the universe moves. to dance requires skill and movement. with stagnant rites and stuffy old corpses in robes, the modern rave is a prime example of the temple of our lady. i/13a: a infinite cardinal number is a concept of set theory, expressing how many members are in an infinite set. the least infinite cardinal number is 0 (aleph-null. two sets have the same cardinal number if the elements of both sets can be put into a one-to-one correspondence. two implies constru

FRATER TENEBROUS CULTS OF CTHULHU

lovecraft regarded his ancient gods as essentially evil, crowley saw the return of such atavistic deities as being in full accord with the progression of the aeons. following the call of cthulhu, lovecraft produced a series of a dozen or more stories which contain the central core of the inter-related mythology which later became known as the cthulhu mythos. in these stories, he describes various rites surviving on earth since the primordial reign of the old ones, and preserved in more recent times in esoteric grimoires such as the necronomicon through which the evocation of the alien gods could be effected. in the case of charles dexter ward, he suggests that the very roots of the magical arts lie in the ritual veneration of these trans-dimensional beings, attributing a common and unifyin

d descriptions of two lovecraftian rituals, the ceremony of the nine angles and the call to cthulhu. these rituals were transcribed in the original language of the necronomicon, and translated into english by lavey s fellow satanist, michael aquino9. another group which employs lovecratian elements in their workings is the black snake cult, or la couleuvre noire, a voodoo coven which combines the rites of the left-hand path with archetypes from the cthulhu mythos. its leader, michael bertiaux, is one of the chief adepts of the ordo templi orientis antiqua and its offshoot, the monastery of the seven rays, and was initiated as a voodoo-gnostic master in haiti in 1963. in his study of modern-day voodoo, cults of the shadow, kenneth grant describes a ritual practised by the cult with the inte

FREEMASON BLUEBOOK

ge, it is expected that you will "point to heaven and lead the way" marshal. my brother:you are appointed marshal of this lodge. i invest you with this jewel, and place in your hands this baton as the badge of your office. it is your duty to organize the lodge, form and conduct all processions, introduce and accommodate visiting brethren, and attend to such other interests, in the practice of our rites, as the worshipful master maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (46 of 76 [11/22/1999 11:51:55 am] shall direct deacons. brethren:you are appointed [or, have been elected] senior and junior deacons of this lodge, and i invest you with the jewels of your office, and place in your hands these black rods, which you will bear, in the performance of your official dut

FREEMASONS SATANISM AND SYMBOLISM

nturies and they are in the satanic bible. we'll review some of these "infernal names" of satanism found within masonry [satanic bible, anton lavey, p. 144-46] we shall list the freemason teaching on each of these names, and then the explanation. baphomet "the gnostics held that it [universal agent] composed the igneous [pertaining to fire] body of the holy spirit, and it was adored in the secret rites of the sabbat or the temple under the hieroglyphic figure of baphomet or the hermaphroditic goat of mendes [pike, op. cit, p. 734, teaching of the 28th degree; emphasis added] we find it absolutely incredible that the freemasons should portray the holy spirit with the satanic symbol, baphomet. eliphas levi created this symbol, one of the foremost satanists and freemasons of all time. the bap

as their headstone. of course, not all masons choose the obelisk for their headstone. the triangle and hexagram maso mong egyptians, the base nic author, r.h. mackenzie, states that "a [of the triangle] represented osiris, or the male principle; the perpendicular, isis, or the female principle; and the hypotenuse, horus, their son [kenneth r.h. mackenzie, the royal masonic cyclopaedia of history, rites, symbolism, and biography, new york, j.w. bouton, 1877, p. 743] thus, you can see that the hypotenuse was conceived as a result of the sexual union of the base and the perpendicular. within masonic symbolism, the sex act is portrayed as the union of the perpendicular and the base. we have pictured the triangle ithin. masonic author, r. swinburne clymer typifies, above, with the symbol of the

urely, you can now see that freemasonry is most definitely not christian. secondly, you can see that masonry is truly "identical to the mysteries" in fact, one masonic author had the boldness to state that freemasonry was, indeed, a mystery religion. listen "in fact, the respect paid by freemasons to this number[#3] goes far to suggest that our mysteries have affinities not only with the egyptian rites and ceremonies, but with those of a good many other nations [john t. lawrence, the perfect ashlar, london, england, 1912, p. 196; boldness added] freemasonry is a mysteries religion. mystery religions in all of past history have had several things in common: 1) they serve lord satan, most of them openly 2) they reject the one true god of the holy bible. 3) god has brought every one of these

GAMBLE ELIZA BURT THE GOD IDEA OF THE ANCIENTS OR SEX IN RELIGION

religious history of the human family from a period even as remote as the "first dispersion" or from a time when one race comprehended the entire population of the globe, maybe traced. humboldt in his researches observes "in every part of the globe, on the ridge of the cordilleras as well as in the isle of samothrace, in the aegean sea, fragments of primitive languages are preserved in religious rites" regarding the identity of the fundamental ideas contained in the various systems of religion, both past and present, hargrave jennings, in referring to a parallel drawn by sir william jones, between the deities of meru and olympus, observes "all our speculations tend to the same conclusions. one day it is a discovery of cinerary vases, the next, it is etymological research; yet again it is

e greeks than exists between the churches of home and geneva. concerning the universality of certain religious beliefs and opinions, faber, commenting upon the above statement of wilford, observes that, immense as is this territorial range, it is by far too limited to include the entire phenomenon, that the observation "applies with equal propriety to the entire habitable globe; for the arbitrary rites and opinions of every pagan nation bear so close a resemblance to each other, that such a coincidence can only have been produced by their having had a common origin. barbarism itself has not been able to efface the strong primeval impression. vestiges of the ancient general system may be traced in the recently discovered islands in the pacific ocean; and, when the american world was first o

indred notions, the gods of egypt and hindostan, of greece and italy, of phoenicia and britain"[1 [1] pagan idolatry, book i, ch. i "though each religion has its own peculiar growth, the seed from which they spring is everywhere the same"[2 [2] max muller, origin and growth of religion, p. 48. the question as to whether the identity of conception and the similarity in detail observed in religious rites, ceremonies, and symbols in the various countries of the globe are due to the universal law of unity which governs human development, or whether, through the dispersion of one original people, the early conceptions of a deity were spread broadcast over the entire earth, is perhaps not settled; yet, from the facts which have been brought forward during the last century, the latter theory seem

oot in maternal affection--conscience and the moral sense were evolved. while the moral law and the conscience may not be accounted as in any sense the result of man's ideas concerning the unknowable, neither can the errors and weaknesses developed in human nature be regarded as the result of religion. although the sexual excesses which during three or four thousand years were practiced as sacred rites, and treated as part and parcel of religion in various parts of the world, have had the effect to stimulate and strengthen the animal nature in man, yet these rites may not be accounted as the primary cause of the supremacy of the lower nature over the higher faculties. on the contrary, the impulse which has been termed religion, with all the vagaries which its history presents, is to be reg

ive wisdom, or light, as well. as through a study of comparative ethnology, or through an investigation into the customs, traditions, and mythoses of extant races in the various stages of development, have been discovered the beginnings of the religious idea and the mental qualities which among primitive races prompted worship, so, also, through extinct tongues and the symbolism used in religious rites and ceremonies, many of the processes have been unearthed whereby the original and beautiful conceptions of the deity, and the worship inspired by the operations of nature, and especially the creative functions in human beings gradually became obscured by the grossest ideas and the vilest practices. the symbols which appear in connection with early religious rites and ceremonies, and under w

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ably in 1865, and if hisconfirmationwas attheageoftwelve itwouldprobably have taken place late in 1869.fromthebeginningwaite was an ardent catholic.atst joseph'she served as analtar-boy,although'in a shyandnervous manner,fori was ever consciousofanawkwardgait in childhood,andofthestrictures and privationsofpoverty. in spiteofthis, serving atthealtar gavehimhis 'loveofthealtarandofallthatbelongsto rites. 267it gave methesenseofthesanctuary,ofaworldand a call therein'(slt,p.22).nordidthechurchneglect his education,althoughwaite is characteristically vagueabouthis schooling.ofthefirst school he saysonly'withwhomandwhereitwas-inwhatstreetnotfaraway-icarrynonotion',althoughhe recallshimselfinwhollynegativetermsas"backward,nervous, self-conscious andself-disrrustful--aconditionreinforced,nodoubt

twouldbringtogetherthevarious linesofwhatwaite saw as a typeofmasonic (or quasi-masonic) apostolic succession. they were enthusiastic, and on2december1902thesecret council was founded;'weshall be, waite noted 'indeed an occultorderofunknownphilosophers-aconcealed' kind'.bothwaite and blackden had recently been made freemasons, and for twelvemonthsthey had gathered together all the obscure masonic rites they could find.notthatwaite had any intentionoffalling foulofthe masonic authorities; hewouldnotencroach on the jurisdictionofgrand lodge, grand 'chapter, great priory, or supreme council, andwouldseek possessionofonly those rites that were moribund, quasi-masonic, or unrecognized in england.theritualsofhisownorderwould utilize suitable elements from thoseofall the ritesthatthe secret counc

uncil, andwouldseek possessionofonly those rites that were moribund, quasi-masonic, or unrecognized in england.theritualsofhisownorderwould utilize suitable elements from thoseofall the ritesthatthe secret council controlled.andby the timethattheconstitutionofthe secret councilofrites had been drafted (see appendix b, in may1903,he was determinedthatthe faction-ridden goldendawnshould be oneofthe rites that it controlled. in march1903waitegotwindofserious dissatisfactionwithinthe order,whenpercy bullock askedhimto a meeting to discusstheorder'sfuture.heimmediatelysoughtoutblackden and'hinted'at anothercoupd'etat'whichblackden 'seemed disposed to entertain, if by any means we couldreturntheorderto real vitality'.butwaite still wondered'whetherit is worthall the panics and exercisings that w

he andmarcusworsleyblackdenbegan to look for some means to. reviveit-orat least to provide a substitute. waite's own account of his entry into freemasonry makes thisclear:a day came when blackden and i began to think seriously of freemasonry and to wonder whether a deeper insight into the meaning and symbolism of ritual would be gained by joining the most predominant and world-wide combination of rites..there is no question that an important side of the tentative consideration was whether, were such a course adopted, the order ofthegoldendawnmight profit thereby(sly,p. 161).this wasnotexactlythe whole truth, for waitealreadyknew enough of masonic ceremonial and its symbolism to satisfy the needs of any reconstituted rituals within the goldendawn, andhisfurther statement 'thatidid notfailto

dritualopened a realmofgrace'(slt,p. 161) gives awrongemphasis, for those few freemasonswhowere'ofour'own dedications' were to be found alreadywithinthe confines ofthegoldendawn.themost probable reasonforwaite's seeking admission to freemasonry at this time was hisgrowingawareness that only by passingthroughthe craft degrees and theholyroyal arch would he be able to enter thosehigherdegrees whose rites he so eagerly desired. to this end he sought the help of palmer thomas,who'offered high encouragement' and persuaded w. f. kirby, the entomologistwhowas also amemberofthe golden dawn, to proposebothwaite and blackden for initiation in his lodge.thuson 19 september 1901 waite was made a mason in runymedelodge, no. 2430, at wraysbury in buckinghamshire. for reasonsthatwere never explained, wai

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

eenconscientiously scraped.'fromthe viewpointofthe orthodox historian he 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 b

occultists convinced themselves that he did simply because they wisheditto have been so.hadthere been an english rosicrucianorderin1800it is inconceivable that it would have been unknown to francis barr255 ett,buthe makes no reference to such anorder-eitherpast orpresent-inthemagus,even though he discusses alchemy at length and promises that students of his school will 'acquire the knowledgeofthe rites, mysteries, ceremonies and principlesofthe ancient philosophers, magi, cabalists, adepts &c'.hedid, however, limit the numberofstudents to'nogreater number than twelve' and it is possible, assuming that he everhadany students, that they saw themselves as a secret fraternity and allowed others to label them as rosicrucians. certainly in1833godfrey higgins refers to contemporary rosicrucians

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 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-g

GILBERT THE MAGICAL MASON

ignition of certain substances whichbumalone without any wick or arrangement, such as camphor, which willbumeven floating on water. the presence of a combustible gas, which issues from clefts in the rock in some mines and caverns, seems to have been known, and was probably taken advantage of by the ancient sages to enhance thethoughts ontheever-burning lamps 57mystery and majesty of their secret rites. it is very possible that some of the priests of old were aware of the lucent property of some forms of sulphide of calcium, which have attracted much attention the last few years, in the shape of luminous paint. i will submit also that references exist in the history of remote ages to suggest the mysterious light now so freely handled and produced by electricity was not unknowntothe ancient

rabbinic lore have still their living representatives, chiefly scattered individuals; very rarelygroupsof initiates are found. in central europe, parts of russia, austria, and poland, there are even now jews, known as wonder-working rabbis, who can do strange things the attribute to the kabalah, and things very difficult to explain have been seen in england, at the hands of students of kabalistic rites and talismans.thecommentaries, many series deep, overlaying each other, which even now exist in connection with the old treatises, form86themagical masonsuch a mass of kabalistic lore as to make it an impossible task to grasp them: probably no man in this country can say what doctrines are not still laid up in some of these works; both in the main it may be stated that the kabalah indicates

stic secret associations, being constituted on a basis of masonic operations by masculine operatives, has perhaps necessarily excluded females; many military and hierarchical mystical societies have also from their essence consisted of males alone.thevery low state of female culture in the ancient world and duringthemiddle ages, also no doubt contributed towards the exclusion of women from mystic rites and from active interference with religious ceremonies; an exclusion which, were we about to constitute a new form of concealed worship, would hardly be tolerated in the present year of grace, and certainly could not be defended in argument. this ancient exclusion of women from secret rites (to which there were some few exceptions) has been expanded also in another direction, with baneful re

there is an immense collection of fables, in some she is a woman of pre-adamite race, whom adam found, and she was his first wife, and she begat demons; in others she is a queen demon who seduces adam and brings forth devils; again she is a general succubus at all times. another idea is that she is constantly on the watch to do evil to the new-born babe who is not protected by jewish theological rites: again that she is a vampire always seeking to kill infants, and again that she seeks to kill men also, and no man is safe who sleeps in a house alone, for he may be thus captured as adam was. she is also commonly called the wife of samael and thethedevil, and evil spirits137mother of shedim, and the ensnaress, maziquism. lilith meant a dust-cloud,butwas also translated as an owl, and as a s

religion, gave rise to a form of mystery worship, developed a priesthood and formulated a system of secret initiation of which only a few titles and sketchy outlines have come down to us from greek and latin authors. an attentive study of architectural remains has, as i have already mentioned, added fresh light to these old notices; from these sources i have taken these notes upon mithraicmystic rites, in which some see an origin of the masonic ideal. m.ithraic religious worship was commonly conducted in caves or grottoes to secure its secrecy, or in temples(spelaea)built to resemble the natural caves used in earlier times, and from the period of its introduction to greek and roman countries statuary formed a constant feature; in these caves have been discovered numerous sculptured bas-re

GILBERT R A CHAOS OUT OF ORDER THE RISE AND FALL OF THE SWEDENBORGIAN RITE

than that of having had the rituals furnished to me some years ago, on payment of a guinea registration fee to a lodge of the order at sheffield. the rituals, i may add, are the veriest twaddle, and the guinea was the worst spent money i ever disbursed. 38[38] r. f. gould, the history of freemasonry. edinburgh, 1884 vol. 3, p. 322. 39[39] action of the grand lodge of massachuseus against spurious rites and decrees and irregular bodies (called .masonic, boston, 1882, p. 35. the letter is undated but was written before june 1882 what made this letter more damaging was that whytehead was a prominent member of the sria (he was chief adept for yorkshire) and his opposition helped to cut off the potential supply of members from within that society. even greater opposition and uproar would have f

GILBERT R A THE MASONIC CAREER OF A

. the standard biography is by chacornac, eliphas levi (paris, chacornac, 1926. 7[7] his first published work was an ode to astronomy (1877. he published many poems and stories in minor literary journals between 1876 and 1886 8[8] the mysteries of magic, a digest of the writings of eliphas levi, with a biographical and critical essay (redway, 1886) 9[9] jennings's book was the rosicrucians, their rites and mysteries (chatto& windus, 1879, 2nd ed. it was savaged by waite in redway's journal, walford's antiquarian and with justice; it is a hotchpotch of irrelevant and misleading data. and singularly unaffected by the crazes of the time it preaches a natural morality, and has so little interest in mysticism that it daily misinterprets and practically despises its own mystical symbols'10[10. i

e 19[19] this unpublished work was advertised occasionally as 'forthcoming' in others of waite's publications during the 1890s. the manuscript, if one was ever written, has as not survived. 20[20] a full, documented account of the origins and history of the golden dawn is to be found in ellic howe, the magicians of the golden dawn (routledge, 1972. 21[21] the royal masonic cyclopaedia of history, rites, symbolism and biography (john hogg, 1877. the tables are on pp. 617-18. 22[22] according to the golden dawn's address book and record of members' progress, waite had attained the grade of zelator in september 1891. he was no. 98 on the order's roll and, from the dates of initiation of surrounding members, june 1891 seems to be his date of entry. he demitted in 1893 23[23] an insignificant w

6] ibid 47[47] the harmonial philosophy. a compendium and digest of the works of andrew jackson davis, the seer of poughkeepsie, edited by 'a doctor of hermetic science (rider, 1917) 48[48] slt, p. 164 when he and i began to talk of these things in letters, or whether what i learned from him decided me to seek initiation' 49[49. as will be seen, what he learned was of yet another source of secret rites, and it was unquestionably the continuing quest for rituals that led waite to freemasonry. he was already dissatisfied with the rituals of the golden dawn in both form and content, and he had determined to reshape them and to divert the course of the order down mystical rather than magical paths; in this endeavour he was supported by marcus worsley blackden, a fellow adept and amateur egypto

t the course of the order down mystical rather than magical paths; in this endeavour he was supported by marcus worsley blackden, a fellow adept and amateur egyptologist 'a day came when blackden and i began to think seriously of freemasonry and to wonder whether a deeper insight into the meaning and symbolism of ritual would be gained by joining the most predominant and world-wide combination of rites. there is no question that an important side of the tentative consideration was whether, were such a course adopted, the order of the golden dawn might profit thereby'50[50. this was not exactly the whole truth for waite already knew enough of masonic ceremonial and its symbolism to satisfy the needs of any reconstituted rituals within the golden dawn, and his further statement 'that i did n

hasis for those few freemasons who were 'of our own dedications' were already within the confines of the golden dawn. the most probable reason for waite's seeking admission to freemasonry at this time is a growing awareness on his part, through his correspondence with blitz, that only by passing through the craft degrees and the holy royal arch would he be able to enter those higher degrees whose rites he so eagerly desired. to this end he sought the help of palmer-thomas, who 'offered high encouragement; and when the time came he prepared our way and was duly present as a guest when blackden and i were at length made masons at runymede lodge in the province of bucks'52[52. and so, on 19 september 1901, at the age of 43, waite was initiated in runymede lodge no. 2430 at wraysbury in buckin

GLOBAL FREEMASONRY

untries, became a state within a state. there is no doubt that their political power made the monarchs of europe uneasy. but there was another aspect of the templars that also made the clergy ill at ease: the order had gradually apostatized from the christian faith, and while in jerusalem, had adopted a number of strange mystical doctrines. there were also rumors that they were organizing strange rites to give form to these doctrines. finally, in 1307, the french king philip le bel decided to arrest the members of the order. some of them managed to escape but most of them were caught. pope clement v also joined the purge. following a long period of interrogation and trial, many of the templars admitted to heretical beliefs, that they had rejected the christian faith and insulted jesus in t

e might devise? it is certainly difficult to believe that the accounts of the ceremony of initiation given in detail by men in different countries, all closely resembling each other, yet related in different phraseology, could be pure inventions. had the victims been driven to invent they would surely have contradicted each other, have cried out in their agony that all kinds of wild and fantastic rites had taken place in order to satisfy the demands of their interlocutors. but no, each appears to be describing the same ceremony more or less completely, with characteristic touches that indicate the personality of the speaker, and in the main all the stories tally.6 anyhow, the trial of the templars ended with the termination of the order. but, although the order "officially" ceased to exist

did not remain buried with these statues, but was carried down to the present day. by those secret societies that see themselves as the heirs of ancient egypt global freemasonry the templars were founded as a christian order, they were affected by some secret doctrines that they discovered in jerusalem, totally abandoned christianity and became an anti-religious organization practicing heretical rites. 2. when we asked what this doctrine was that influenced the templars, we found that it was basically the kabbalah. 3. when we examined the kabbalah, we found proof that, however much it may resemble jewish mysticism, it is a pagan doctrine older than judaism, that later entered the religion, and that its true roots are found in ancient egypt. 4. ancient egypt was governed by the pagan syste

here are forces who have carried the doctrines of ancient egypt and the kabbalah from the midst of ancient history to the present day. from the templars to the masons when we mentioned the templars earlier, we noted that this peculiar order of crusaders was affected by a "secret" found in jerusalem, as a result global freemasonry gk of which they abandoned christianity and began to practice magic rites. we said that many researchers had reached the opinion that this secret was related to the kabbalah. for example, in his book histoire de la magie (the history of magic) the french writer, eliphas l vi, presents detailed evidence that the templars were initiated into the mysterious doctrines of the kabbalah, that is, they were secretly trained in this doctrine.29 therefore, a doctrine with i

to a certain level attended ceremonies of the society, revealed their spiritual thoughts and feelings and trained those who were at a lower level. pythagoras was a hermeticist trained among them. again, the organization and the philosophical systems of the alexandrian school and of neoplatonism had their origins in ancient egypt and there are some significant similarities between them and masonic rites.60 isindag is much more overt about the influence of ancient egypt on the origins of masonry when he declares "freemasonry is a social and ritual organization whose beginnings go back to ancient egypt."61 many other masonic authorities maintain that the origins of masonry go back to secret societies of ancient pagan cultures, such as those of anglobal freemasonry ke the ancient egyptians bel

GNOSTIC CATECHISM

. the standard biography is by chacornac, eliphas levi (paris, chacornac, 1926. 7[7] his first published work was an ode to astronomy (1877. he published many poems and stories in minor literary journals between 1876 and 1886 8[8] the mysteries of magic, a digest of the writings of eliphas levi, with a biographical and critical essay (redway, 1886) 9[9] jennings's book was the rosicrucians, their rites and mysteries (chatto& windus, 1879, 2nd ed. it was savaged by waite in redway's journal, walford's antiquarian and with justice; it is a hotchpotch of irrelevant and misleading data. and singularly unaffected by the crazes of the time it preaches a natural morality, and has so little interest in mysticism that it daily misinterprets and practically despises its own mystical symbols'10[10. i

e 19[19] this unpublished work was advertised occasionally as 'forthcoming' in others of waite's publications during the 1890s. the manuscript, if one was ever written, has as not survived. 20[20] a full, documented account of the origins and history of the golden dawn is to be found in ellic howe, the magicians of the golden dawn (routledge, 1972. 21[21] the royal masonic cyclopaedia of history, rites, symbolism and biography (john hogg, 1877. the tables are on pp. 617-18. 22[22] according to the golden dawn's address book and record of members' progress, waite had attained the grade of zelator in september 1891. he was no. 98 on the order's roll and, from the dates of initiation of surrounding members, june 1891 seems to be his date of entry. he demitted in 1893 23[23] an insignificant w

6] ibid 47[47] the harmonial philosophy. a compendium and digest of the works of andrew jackson davis, the seer of poughkeepsie, edited by 'a doctor of hermetic science (rider, 1917) 48[48] slt, p. 164 when he and i began to talk of these things in letters, or whether what i learned from him decided me to seek initiation' 49[49. as will be seen, what he learned was of yet another source of secret rites, and it was unquestionably the continuing quest for rituals that led waite to freemasonry. he was already dissatisfied with the rituals of the golden dawn in both form and content, and he had determined to reshape them and to divert the course of the order down mystical rather than magical paths; in this endeavour he was supported by marcus worsley blackden, a fellow adept and amateur egypto

t the course of the order down mystical rather than magical paths; in this endeavour he was supported by marcus worsley blackden, a fellow adept and amateur egyptologist 'a day came when blackden and i began to think seriously of freemasonry and to wonder whether a deeper insight into the meaning and symbolism of ritual would be gained by joining the most predominant and world-wide combination of rites. there is no question that an important side of the tentative consideration was whether, were such a course adopted, the order of the golden dawn might profit thereby'50[50. this was not exactly the whole truth for waite already knew enough of masonic ceremonial and its symbolism to satisfy the needs of any reconstituted rituals within the golden dawn, and his further statement 'that i did n

hasis for those few freemasons who were 'of our own dedications' were already within the confines of the golden dawn. the most probable reason for waite's seeking admission to freemasonry at this time is a growing awareness on his part, through his correspondence with blitz, that only by passing through the craft degrees and the holy royal arch would he be able to enter those higher degrees whose rites he so eagerly desired. to this end he sought the help of palmer-thomas, who 'offered high encouragement; and when the time came he prepared our way and was duly present as a guest when blackden and i were at length made masons at runymede lodge in the province of bucks'52[52. and so, on 19 september 1901, at the age of 43, waite was initiated in runymede lodge no. 2430 at wraysbury in buckin

GNOSTIC HANDBOOK

by putting on coats of skin and being dispelled from the garden. the entry into matter was hence painful but necessary. so while saturn/sophia may have caused the material world and its suffering and pain, it is through realizing that this world is only a classroom that we see through the demiurge/satan and find wisdom behind it. in the ancient mysteries this was represented in strange initiatic rites. in these secret rituals the neophyte would be lead to a goat, donkey or sometimes a strange statue (baphomet. these animals were made to look as disgusting and obscene as possible. the neophyte would then be asked to kiss the backside of the creature. if they refused they would have failed the initiation, if they went ahead and puckered up, they found they were kissing the lips of the pries

e morality of these kings varied and so did the focus of their mediatorship, the principle remained, nevertheless, the same and the tradition continued. as the ages rolled on, mankind s interaction with the spiritual worlds changed, rather than theocracies non-theistic political systems developed and the role of mediator was replaced by the priest, shaman or wise person. through death and rebirth rites the priest achieved a state of power whereby s/he was able to mediate between the spiritual and physical worlds. at this stage we can see that individual theosis was still far in the future, mediatorship was embodied in the prophet, priest, shaman or wise person. the rites of kingship and priesthood were kept secret and at first only passed via brotherhoods, cults and orders, however later t

also transmitted to individual priests and shamans who qualified but were outside the monastic system. theosis at these early stages involved collective as well as individual gnosis, the land and the king, for example, in the celtic tradition were intricately connected. in ancient israel the people could only be cleansed by the priest entering the holy of holies once a year and undertaking secret rites on behalf of his people. a natural development after the mediating priest was the achievement of the individual right to deification. however, this involved spiritual as well as psychological changes. man could not just develop the right to be deified, the divine will had to reach into the lower worlds and change the nature of the mystical path. through the work of jesus and mary magdalene

, the role of the davidic messiah was to prepare israel for a new interpretation of the kingdom of god, jesus as the davidic messiah illustrated how individual theosis was possible. for through individual theosis the particles of light may be liberated and at the omega day all light retrieved from matter. by his deat and resurrection (whether literal or as a mystery enactment) he embodied the old rites of kingship and taught how individuals through death and rebirth could become deified. during the life of jesus, he prepared his disciples for this change in spiritual technology. he taught how they could come into contact with their light selves but that only after his death could they receive the power of sophia. it was only after he had conquered death that a path to individual theosis be

ost, james the just revealed a second path, the path of the serpent or the pneumatic path. this is the path of theosis or deification. the concept of theosis is found in the writings of many church fathers and is embodied in the initiations described in the secret gospel of mark (refer works of morton smith. the path of the serpent involved secret training, occult techniques and death and rebirth rites, it was both a way of life and a ritualised process (as it is today. there were two paths of survival for the doctrine of theosis. as the gnostic cults came and the gnostic handbook page 89 went the doctrine was passed from one to another and flowered in the cathars and knight templars. from the knight templars the doctrine passed to various esoteric orders and was transmitted via freemasonr

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

of the druids. another esoteric celtic system is known as the tree alphabet. one poetic and not too scholarly form of this code was published in the white goddess by robert graves (faber and faber 1948. the tree alphabet or beth luis nion is based on the druidic mysteries, it is composed of twenty nine letters divided into four groups. each group is related to various esoteric concepts, seasonal rites and groups of trees. the major seven letters were known as the chieftain letters, they were attributed to the trees oak, hazel, holly, yew, ash, pine and apple. each was further attributed to a period of the year as were all of the twenty nine letters. however, the chieftain letters governed the seven most important periods, for example, the oak governed from the 10th june to the 7th july an

ar. gnostic theurgy page 165 setting preparing the space is the next stage of the ritual. participants should enter silently and be in their positions. individual meditation should be undertaken. incense and music should be used to set the mood. cleansing and containment traditional methods include a banishment which can be used to clear the area of any unwanted energies, there are many different rites ranging from the lesser banishing ritual of the golden dawn to simple visualisations. after this is done, a sacred space should be created to contain the energy. this can range from creating a spiritual temple to drawing a circle with the sword. it is important that this is done correctly and strong visualisations used. it is no use using elaborate incantations if the visualisations do not m

deserts and developed a unique identity, indeed, the name egypt became synonymous with the fallen world. israel evolved, at first, into a theocratic state firmly entrenched in the mysteries, however, as happens with politics, compromises were made and the state of israel distanced from the old ways. as isreal grew tensions developed between the stellar religion of the mysteries and the fertility rites of surrounding tribes. these conflicts unsettled the homogenous state and brought about internal conflicts and wars. these resulted in israel seperating into two states and further degeneration in political and social structures caused such a lack of cohesion, that israel could be easily invaded and taken into captivity. captivity however did not mark the end of israel. it is an esoteric tra

torah, that is, the divine teachings as revealed to moses had, it was held, been successively perverted by false expositors. the dead sea scriptures, theodore gaster, doubleday, ny. gnostic theurgy page 197 the essenes, jesus and the foundations of gnosticism the work of jesus is central to the transformation of the gnostic tradition. the older esoteric traditions which are seen reflected in the rites of egypt and israe; provided the framework by which the cultures grew and spread throughout the world, creating on its way western civilisation. however, still there was little opportunity for individual salvation and redemption. the festivals and traditions offered some experience of the divine, but a more immediate expression of the teachings was necessary. the early traditions provided a

(the fallen world, the soul then travels through the waters of corruption, into the deserts of asceticism, facing the attacks of the serpents (temptations and false gnosis, until at last, the soul is purified enough that it can reach jordan (the paradise of light, peratos. the peratae had a complex technology of transfiguration including forms of meditation, tantrick practise, mantras, postures, rites and celebrations. basilides basilides (85- 145 ce) claimed to be a disciple of glaucias, the interpreter of peter, and hence represented his teachings as having apostolic authority. he was a copious writer, though little of his work survives today. his cosmology is akin to traditional gnostic dualism with an emphasis on the emanations which exist between the lord of wisdom and the lower worl

GOETIA LUCIFERIAN

e harmful or beneficial depending on how may approach them. in a modern context, the magician is now able to step out of the medieval mode of summoning separately rather the sorcerer now moves forward into the point between the summoner and the summoned. this is the axis of which all change, self-deification and the widdershins dance of the adversary is accomplished and developed. one may perform rites based around the princes of the infernal realm or the sub-princes accordingly. much of this useful information may be found in the s.l. macgregor mathers translated the book of the sacred magic of abramelin the mage. 10 the four infernal princes are- lucifer east (from lux fero, light bearer. a common shadow association is lucifuge, latin for fly the light and may have close associations wit

ngers. d samigina samigina or gamigm is a spirit of external necromancy. he allows communication with the shades of the dead, specifically on dreaming levels. one may also witness faces in a black mirror while communicating with him. it may be recommended that the magician 38 utilizes evp to record samigina or other shades in the place of invocation/evocation as well as within a graveyard. goetic rites may be performed but with less tools, it then will rely on the sorcerers ability to go forth into trance to summon such latent forces. e marbas marbas appears in the mind s eye as a lion, which beholds a shadow which is twisted and sharp looking. marbas appears as any form desired, mostly as a shadowed man. this spirit reveals hidden aspects of the self through initiatory experience. as a cu

pirit who brings visions in dreams, which are revealed as images to the magician. berith governs 26 legions of spirits. in an initiatory context, berith may be a tool in the understanding of the self including the turning of gold, i.e. the self coming into being or strengthening in form. the fiery essence of the self. berith proves a powerful goetic servitor to summon and guard when introspective rites of self exploration. 49 c astaroth astaroth appears as a hurtful angel who rides upon an infernal dragon. he is ghostly pale in color, something like a corpse with blackened eyes no pupils. astaroth also has long hair, and appears with a crown upon his head and a viper in his left (or right) hand, which are clawlike and bestial. astaroth is a high luciferic angel, whom is a very powerful gua

GOLDEN DAWN RITUALS VENUSZAM16

, do i potently conjure and exorcise thee to charge this talisman, thou intelligence hagiel" step 24 lift the talisman, remove the veil leaving the cord underneath, and cry "creature of talismans, long hast thou dwelt in darkness. quit the night and seek the day" step 25 replace it on the triangle upon altar, hold the pommel of the sword immediately over it, and say "by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. khabs am pekht, konx om pax, light in extension. as the light hidden in darkness can manifest therefrom, so shalt thou become irresistible" step 26 pause, and using the hathor, invoke hathor as follows "o thou,who art goddess of passionate beauty and desire,i invoke thee. exalt my soul to the feet of thy glory. hear me, and

GOLDEN DAWN RITUALS Z1

apter concerning the hegemon. of the temple in reference to the sephiroth. the temple, as arranged in the neophyte grade of the order of the golden dawn in the outer, is placed looking towards the hy of hwhy in twklm in hycu. that is, as y and h answer unto the sephiroth hmkj and hnyb in the tree (and unto aba and ayma through whose knowledge alone that of rtk may be obtained, even so, the sacred rites of the temple may gradually, and as 3 it were, in spite of himself, lead the neophyte unto the knowledge of his higher self. like the other sephiroth, twklm hath also its subsidiary sephiroth and paths. of these ten sephiroth, the temple, as arranged in the neophyte grade includeth only the four lower sephiroth in the tree of life: twklm, dwsy, dwh, and jxn, and the outer side of paroketh, t

inspired from the divine light beyond; then reflected into trapt, wherein it is combined with the reflexes from the alchemical principles in that great receptacle of the forces of the tree. in dwsy, it affirms the foundation of a formula and from twklm it is breathed forth or reflected back. this formula the adept can use. standing in his sphere of sensation he can, by his knowledge of the sacred rites, raise himself unto the contemplation of adycy and from there downwards into himself the lower genius as though temporarily to inhabit himself as its temple. 18 another formula of vibration is here hidden. let the adept, standing upright, with his arms stretched out in the form of a calvary cross, vibrate a divine name, bringing with the formulation thereof a deep inspiration into his lungs

GOLDEN DAWN RITUALS Z2

hat conjuration. q. the magician now elevates the covered sigil towards heaven, removes the veil entirely leaving it yet corded, crying with a loud voice, creature of, long hast thou dwelt in darkness. quit the night and seek the day. he then replaces it upon the altar, holds the magical sword erect above it, the pommel immediately above the center thereof, and says, by all the names, powers, and rites already rehearsed, i conjure thee thus unto visible appearance. then, the magician sites the mystic words. r. saith the magician, as light hidden in the darkness can manifest therefrom, so shalt thou become manifest from concealment unto manifestation. he then takes up the sigil stands to the east of the altar, and faces west. he then rehearses a long conjuration to the powers and spirits im

e spirit appears. this invocation should be of some length and should rehearse and reiterate the divine and other names consonant with the working. the spirit should now become fully and clearly visible, and should be able to speak with a direct voice if consonant with his nature. the magician then proclaims aloud that the spirit n. hath been duly and properly evoked in accordance with the sacred rites. u. the magician now addresses an invocation unto the lords of the plane of the spirit to compel him to perform that which the magician shall demand of him. v. the magician carefully formulates his demands, questions, etc, and writes down any of the answers that may be advisable. the master of evocations now addresses a conjuration unto the spirit evoked, binding him to hurt or injure naught

ered talisman or material basis towards heaven, then removes the veil entirely, yet leaving it corded, crying with a loud voice: creature of talismans or material basis, long hast thou dwelt in darkness. quit the night and seek the day. he then replaces it in the altar, holds the magical sword erect above it, the pommel immediately above the center thereof, and says, by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. then say the mystic words, khabs, am pekht, etc. r. saith the magician, as the light hidden in darkness can manifest therefrom, so halt thou become irresistible. he then takes up the talisman or the material basis, stands to the east of the altar, and faces west. then shall he rehearse a long conjuration to the powers and s

GOLDEN DAWN RITUALS ZAM14

soul, to the glory of the ineffable name" 5 step 19 slowly walk to the altar, visualising the brilliance descend upon the image of the deceased in the place of the neophyte. step 20 "i come in the power of light. i come in the light of wisdom. i come in the mercy of light, the light hath healing in its wings_(his/her name, i tell thee that as the light can manifest from the darkness, so by these rites shall the light descend unto thee. long hast thou dwelt in the darkness. quit the darkness and seek the light" step 21 return to the pillars, and visualize the descent of the brilliance above. step 22 "i am the resurrection and the life. whosoever believeth in me though he were dead, yet shall he live, and whosoever liveth and believeth in me shall never die. i am the first, and the last. i

GOLDEN DAWN RITUALS ZAM16

, do i potently conjure and exorcise thee to charge this talisman, thou intelligence layphy" step 24 lift the talisman, remove the veil leaving the cord underneath, and cry "creature of talismans, long hast thou dwelt in darkness. quit the night and seek the day" step 25 replace it on the triangle upon altar, hold the pommel of the sword immediately over it, and say "by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. khabs am pekht, konx om pax, light in extension. as the light hidden in darkness can manifest therefrom, so shalt thou become irresistible" step 26 pause, and using the amoun god form, invoke amoun as follows "o thou, the concealed one, the opener of the day, thee, thee do i invoke. amoun (vibrate by middle pillar, o thou c

GOLDEN DAWN RITUALS ZAM18

he glory of the ineffable name" 5 step 15 slowly walk to the altar, visualizing the brilliance descend upon the image of the shell in the place of the neophyte behind the altar "i come in the power of light. i come in the light of wisdom. i come in the mercy of light, the light hath healing in its wings (state earthly name, i tell thee that as the light can manifest from the darkness, so by these rites shall the light descend unto thee. long hast thou dwelt in the darkness. quit the darkness and seek the light" step 16 standing between the pillars facing west in the sign of osiris with arms crossed upon your breast, all say "nefer-neter-wed-neh, the perfect god grants life "we call upon the divine brilliance who illuminates all iniquity in the hall of truth and dual manifestation, thou shi

GOLDEN DAWN RITUALS ZAM22

potently conjure and exorcise thee to charge this talisman, thou intelligence laykn. step 8 lift up the talisman, and remove veil, leaving the cord underneath. exclaim loudly: light! creature of talismans, long hath thou dwelt in darkness, quit the night and seek the day. step 9 replace it upon the altar in the triangle. hold pommel of sword immediately over it. say: by all the names, powers and rites already rehearsed, i conjure upon the power and might irresistible. khabs om pekht, knox om pax. light in extension. as the light hidden in the darkness can manifest there from, so shall thou become irresistible. step 10 pause, and then invoke ra as follows, utilizing the ra god form as well: o thou, the giver of life and of warmth to all; thou who upon thy boat did sail over the heavens ill

GOLDEN DAWN RITUALS ZAM24

n due course to participate in the light that is beyond it. it is in virtue of this connecting link, this bond of consanguinity, that i have assumed the things which are without the temple of isis mighty mother into the things which are within the company of the second order at this secret meeting held at the autumnal equinox for the solemn purpose of proclaiming a new hierophant charged with the rites of the temple during the ensuing six months, being a part of the temporary period which intervenes between us and our rest" second adept "let us work, therefore, my brethren and effect righteousness, because the night cometh" third adept "wherein no man shall labor" chief adept (rises "fratres and sorores of the rosae rubae et aurae crucis, by the power in me vested, i proceed to the install

re distinct as is the hierophant as the expounder of the mysteries, but not on him alone, for all must work together to encompass the good of all. i invite you, therefore, not only to take counsel with the chiefs of the second order on all important occasions and to maintain a regular communication with the guardians of the outer temple, but to consult and assist the lesser officers so that these rites which, under the supreme authority, are about to be placed in your hands, may, after your term of office, be restored to the chief adept not merely intact in their workings but showing an increased beauty and a greater light of symbolism. thus only will you give, when the time comes, a good account of your stewardship. let me further remind you that the guardians of the outer temple should a

name by which you are known in the order and repeat after me: i, frater, in the name of the lord of the universe, and of that eternal and unchangeable unity which i seek in common with my brethren, do solemnly promise that i will, to the utmost of my power, fulfill the high office which has been imposed upon me, and by me accepted freely, for the good of the whole order; that i will maintain the rites of the order and observe the duties of my position with conscientiousness and loving care, not alone toward the temple itself, but every individual member; that i will cooperate with the guardians of the temple; that i will execute the decree of the chiefs of the second order, acting with justice and without fear of favor in accordance with the dictates of my conscience. this i affirm by the

ometh nor whither it goeth; and seeing also, that thus withdrawn, the soul by true direction must be brought to the study of divine things, that it may offer the only clean oblation and acceptable sacrifice, which is love expressed toward god, man and the universe; now, therefore, i confess and testify thereto, from my throne in this temple, and i promise, so far as in me lies, to lead you by the rites of this order, faithfully conserved and exhibited with becoming reverence, that through such love and such sacrifice, you may be prepared in due time for the greater mysteries, the supreme and inward initiation (sits down (installation of the lesser officers is now proceeded with. cloaks and lamens are arranged at the foot of the dais, ready for the server to hand them to the hierophant) hie

GOLDEN CHAIN AND THE LONELY ROAD

a faculty, an opening of the inner eye that directly apprehends the mysteries. for certain individuals there is an innate capacity to comprehend the mysteries of the witanic path, to understand without learning. such may be an indication of rebirth within the transcarnational lineage of witchblood, or a sign of new dispensation: a master of the lonely road. for there are some to whom all outward rites are but a blessing, a confirmation of that which has been attained by interior disposition. such individuals enjoy a rapport with the gods and possess a clarity of vision that cannot be learned or taught, such souls are born into the house of cain and bear his mark within. moment by moment, the way of midnight's lightning is a tortuous path for its adherent. one is dependent upon divine favo

. one is dependent upon divine favour and openness of heart to maintain the continuity of inspiration, and yet its blessings far outweigh its bane. for there is a solitude in this path 'a marriage that divorceth all other, in which perfect all-oneliness may be realised. within the ambit of 'unique transmission' one may consider that an appointed individual may receive entire bodies of lore, whole rites and mysteries. in such instances, the ritual authority to teach others and to incept a lineage for a specific corpus of knowledge is divinely sanctioned. whilst any man or woman may claim to have received a 'vision, the motives of such claims are made apparent by certain external signs; as the gospel teaches 'one must test all things and hold fast to that which is good. if your path leads yo

e and specific currents. the absorption of thought, word and deed in the all-consuming process of such rituals (many being of great duration and procedural complexity) facilitates the saturation of the mundane self with the magical ambience of a state or entity. herein the impress of the unseen initiator upon the matrix of sentience or 'mind' is most powerful and efficacious. in practice, mystery-rites comport additional 'degrees, adjunctive zones of empowerment, to which an aspirant has access and in which he or she may gain authority. self-initiation if by predilection one is led to the craft and the only means of entrance there-to is by an initiation self-performed, then let that gate be freely and rightly chosen. if the individual is led there-to by dreams and portents, and is told how

ne inspiration is absent and tall stories abound, we must beware. whilst counselling a degree of closer analysis, i consider that those who make a deliberate pretence of initiatic provenance in any way or form are a danger to themselves, to naive seekers, and, in the broader sense, to the historical comprehension of the craft as a whole. to such people the curse shall be of their own calling. the rites of one: solitary initiations when talking of self-initiation, we are in a way guilty of using a misnomer. initiation is always a matter of relation, whether between master and apprentice or between an individual and the deities and powers of the mysteries. this being so, a ritual performed b y oneself is in truth never really so, for the gods and powers that one calls upon are, in union, the

emons are then ritually confronted, the task of the practice being to transform the apparent 'poisons' or mis-aligned sentiences into 'nectars' or benefic states of potent magical gnosis: to realise the union of purity and perfidy. oneiric initiation and transmission: the silver thread and road of green a principal way in which knowledge is transmitted within the cultus is via dreams. many of our rites are derived through the medium of lucid or clear-eyed dreaming; their messages being 'fleshed out' using the bases of traditional ritual structures, but enhanced and developed as the dream so dictates. it is indeed considered a talent and a blessing from the gods if someone has the power to dream viridically- that is to dream true, with a mind made green 'fertile as old eden. as in the matte

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

also made irrigating channels to flow. and he went in various directions, arranging many things. 4 1 south american mythology, p. 74. 2 ibid. 3 arthur cotterell, the illustrated encyclopaedia of myths and legends, guild publishing, london, 1989, p. 174. see also south american mythology, p. 69-88. 4 francisco de avila 'a narrative of the errors, false gods, and other superstitions and diabolical rites in which the indians of the province of huarochiri lived in ancient times, in narratives of the rites and laws of the yncas (trans, and ed. clemens r. graham hancock fingerprints of the gods 55 viracocha was also a teacher and a healer and made himself helpful to people in need. it was said that wherever he passed, he healed all that were sick and restored sight to the blind. 5 this gentle

measure and weight. 10 the legacy, it is clear, has to do with scientific thinking and complex information of a mathematical nature. because it is so extremely old, however, the passage of time has dissipated it: when the greeks came upon the scene the dust of centuries had already settled upon the remains of this great world-wide archaic construction. yet something of it survived in traditional rites, in myths and fairy-tales no longer understood. these are tantalising fragments of a lost whole. they make one think of those mist landscapes of which chinese painters are masters, which show here a rock, here a gable, there the tip of a tree, and leave the rest to imagination. even when the code shall have yielded, when the techniques shall be known, we cannot expect to gauge the thought of

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ttained the grade of an exempt adept in enochian magick. remember here that entering any aethyr assumes that you have mastered all of the aethyrs below it and have assimilated all of the lessons and experiences within them. also remember that the aethyrs listed in table vi are not exactly equivalent to the corresponding sephiroth, but do exist on approximately the same cosmic subplane. the formal rites and initiation ceremonies that were bestowed by such groups as the golden dawn at each magical grade are not necessary in enochian magick many organizations pass on candidates simply because they have waited the required time period and have seemed interested 149 in the organization. in some groups, friendship alone is enough to move to a higher grade. formal attainment of a grade in a magic

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

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

e saying 'he descendeth into hell' and to comprehend in part this strength, and thus to understand 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

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

adition, their superstition, unless we spread under it a bed on still heathen soil. and these views are confirmed by what we know to be true of poetry and legend. if the heathens already possessed a finely articulated language, and if we concede to them an abundant stock of religious myths, then song and story could not fail to preface. vll lay hold of these, and to interweave themselves with the rites and customs. that such was the case we are assured by tacitus; aud the testimony of jornandes and eginhart leaves not the smallest room for doubt respecting later ages. those primitive songs on tuisco, on mannus and the three races that branched out of him, are echoed long after in the genealogies of ingo, iscio, hermino; so the hygelac of the beowulf-song, whom a tenth century legend that h

not legends, have in common with the god-myth a multitude of metamoi'phoses; and they often let animals come upon the stage, and so they trespass on the old animal-epos. in addition to the fairy-tale and folk-tale, which to this day supply healthy nourishment to youth and the common people, and which they will not give up, whatever other pabulum you may place before them, we must take account of rites and customs, which, having sprung out of antiquity and continued ever since, may yield any amount of revelations concerning it. i have endeavoured to shew how ignition by friction, easter fires, healing fountains, rain-processions, sacred animals, the conflict between summer and winter, the carrying-out of death, and the whole heap of superstitions, especially about pathcrossing and the heal

wives, valkyrs, who traverse the breezes and troop to the battle. inseparable from the notion of magic is that of flying and riding through air (p. 427, and the ancient thrusr becomes a drut (p. 423, and holda an unholdin. like the' holde' sprites' unholde' now float in the air with the furious host. they assemble in troops to fulfil a common function. from this subject, then, heathen sacrificial rites are by no means to be excluded. our very oldest laws, esp. the salic, mention gatherings of witches for cooking, and i remind the reader of those gothland su&naiitar (p. 56) at a sacrifice. the lex sal. cap. 67 specifies it as the grossest insult to call a man witches' kettle-hearer' si quis alteram chervioburgum, hoc est strioportium clamaverit, aut ilium qui inium dicitur portasse ubi 1 on

ing ujp of horses' heads (p. 47^ must be identified with those sacrifices, that horses' heads are thrown into midsummer fires (p. 618, that the piper at witches' meetings (p. 1046) or other ghostly beings (p. 849) jplay on horses' heads^ that the devil appears with horse's feet, and drinking is done out of horse-hoofs; the whole thing assumes a still more antique appearance of heathen sacrificial rites (see suppl. but if in heathen times the preparation and distribution of hallowed salt, and the eating of horseflesh stood connected with sacrifices and popular assemblies (and these were often combined, such connexion is equally proved or confirmed by all the remaining characteristics of witches' jaunts. their times and places can in no other way be accounted for. we know that all over germa

es, who, hurled from their thrones, transformed from gi'acious adored beings into malign and dreaded ones, roam restless by night, and instead of their once stately progresses can only maintain stolen forbidden conferences with their adherents. even when the bulk of the people was won over to the new doctrine, individual men would for a time remain true to the old faith, and perform their heathen rites in secret; but soon these pagan practices would cease as real facts, and abide in the memory and shaping fancy of mankind, and the more enduringly if they were connected with popular feasts and the permitted or prohibited usage about healings and poisonings. performance, tradition, fancy were mixt up together, and no single century can possibly have been without the notion of illicit idolatr

GRIMOIRE OF TURIEL

male beings would correspond the lat. rumor, of which we read in isengr. 13: rumor per saltus et arva tonans; or the on. qvittr: sa kvittr flo i bygftum/ fornm. sog. 9, 237 (see suppl. 1* die sechtesal vlouc uber al; ir echte vlouc in die lant, kaiserchr. 6406-79. butler& tanner, frome, and londtothe secret grimoire the secret grimoire of turiel a system of ceremonial magic the great arcanum (the rites of ceremonial magick. part i. the secret grimoire of turiel. introduction. the secret grimoire the s.s. umvoti, on which i was travelling from beira, portugese east africa, to london, reached las palmas in november, 1927, after a very stormy passage. like the rest ofthe passengers, i was thankful to get ashore. the usual vendors, beggars, and guides were soon in evidence. one oid man in the

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

al council, antiquus arcanus ordo rosae rubeae et aureae crucis" the a.m.o.r.c. of america, therefore, is duly represented in the international congress and conventions held at stated periods in europe and adheres to the ancient traditions and customs in all of its standards and practices. this means that it does not publish books claiming to contain the private rosicrucian fundamentals, rituals, rites, or teachings; does not deal with sex problems, sex practices, or indulgences under the guise of higher teachings; is strictly nonreligious, noncommercial, and not affiliated with any esoteric society, fraternity, fellowship, or movement. in august of 1934 in brussels, belgium, a special conclave of the highest officers of the fourteen outstanding mystical, arcane, and metaphysical movements

merican educational societies, and had been received into the highest degrees of fourteen or more of the leading esoteric, mystical, and philosophical societies of the world, including the rose-croix kabalistique de france, the martinist order of france, belgium and switzerland, the rose-croix alchemical society of france, the unknown samaritans of europe, the brahmanist brotherhood, the egyptian rites of memphis and mizraim, and others; he was also one of the few initiates to be received in a mystery temple of luxor, egypt, in 1929. he was distinguished with high honors at the international congress of the federation universelle des ordres et societes initiatiques (fudosi) held in brussels, belgium, in 1934. he was the only rosicrucian officer in north america having been so universally e

ited states was named in 1603. his personality still affects much of the work in this country. allegory.a symbolic story or drama in which the characters and the story represent ideas, emotions, situations, etc. other than their [162] literal nature and meaning. in rosicrucian allegories, this symbolic meaning is philosophic and mystical. a ritual drama is an allegory based on ritual or initiatic rites and may constitute in itself a ritual or initiation. amen.a hebrew word introduced into the egyptian mystic rites at an early date as a term used to express the hidden and invisible god, or a truly inspired representative of god. in this latter sense the term is used in the christian bible just once; in rev. iii: 14, jesus is called "the amen. but at a much earlier date the same word, with t

of many enlightened minds throughout the centuries. these doctrines were preserved originally in tibet in the mountain fastnesses where such mystics and philosophers had taken refuge from the persecution to which they had been subject in other lands. most all such enlightened individuals had been affiliated with great mystical orders, such as the rosicrucians. consequently, the body of teachings, rites and rituals, not individuals, became known as the "great white brotherhood. the teachings were eventually disseminated gradually to organizations throughout the world whose principles and ideals were recognized to be of the same high quality as those of the sources of the "great white brotherhood. no individual can apply to become a member of the "great white brotherhood" as it is not a sing

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

HAMIL THE ROSICRUCIAN SEER

from the divine responses by the urim and thummim, men255 tioned in the old testament" to josephus, who in his history declares it to be more than200years since the stones of the ephod hadgivenan answer by their extraordinary lustre; and from porphyry, iamblichus, and psellus, to the magiciansofcairo and the peepers and speculators in england at the present day. with respect to the 'superstitious rites, the long fastings, themysticalwords, the concentric""itwould seem from the observations of sir gardner wilkinson that this form of divination was employed by the egyptians before the time of moses. not only the form, but the symbols, and even titles, connected with it, are all related to those of egypt. the urim and thummim, connected with, if not part of the breast-plate of judgment of the

bring up the common matters over&over again, but what i have read has not given me a single new idea that is in any way tangible only the incessant chatter about what they have seen done by others&[illegible] profess to be able to do the same wonders themselves. certainly it cannot be expected thatanyonewill pass their lives&spend their moneyintravelling to&fro purchasing magical secrets, mystic rites andsacrifices-andthen give it to the world at 30 bobs apieces-butrather as capt. olcott" said in the spiritualist, which highly tickled my fancy,'ifyou don't believe what we tell you we saw, go to india&see for yourself. i wrote a note to your father thinking he might be coming to town before i leavelondon-ishall go north next saturday&as usualstayjweeks,butit is very hardwork-buti expect th

of the golden dawn. westcott's copyofthe cipher manuscript is not in an identifiable hand, but if the cipher rituals, or their prototype, were the workofirwin,itis highly probable that hockley not only transcribed them but helped to inspire them.itis further possible that such a transcript could have come into westcott's hands between 1878 and 188o when he was working on martinist and rosicrucian rites during his 'magical retirement' athendon-wherehockley came to visit mrs everitt, the spiritualist medium.thereis, perhaps, only flimsy evidence to support such a conjecture,butitwould provide a fitting tribute to the memory of frederick hockley if we were obliged to see him not only as the ultimate sourceofthe golden dawn's enochian magic,butas an unwitting assistant in the creation of the o

HANDBOOK OF EGYPTIAN MYTHOLOGY

rth house. these structures were decorated with texts and scenes describing the conception and birth of a deity, most usually a form of horus.85 by the ptolemaic period, religious texts, such as detailed festival calendars, cycles of hymns, and the scripts for rituals, were commonly inscribed on temple walls. this was thought to allow the temple to function even if there was nobody to perform the rites. some of the most interesting texts are found in the extraordinarily well preserved temple of horus at edfu, which was built between 237 and 57 bce. scenes and inscriptions on the walls have allowed scholars to reconstruct annual ceremonies such as the festival of the beautiful union, which celebrated the coming together of horus and hathor. the festival of victory commemorated the triumph o

ts that the egyptians were not prone to confuse historical and mythical characters. 105. for a summary of this important text, see r. jasnow and k. t. zauzich, a book of thoth? in eyre, proceedings of the seventh international congress of egyptologists, 607 618. it has no connection with aleister crowley s the book of thoth, which is about tarot cards. introduction 55 106. such magical initiation rites are described in how to become a magician: the rites of initiation, in f. graf, magic in the ancient world (cambridge, ma, and london, 1997, 89 117. for translations of the setna stories, see setna cycle in appendix: primary sources. 107. one of the four papyri also contains the most complete version of the demotic eye of the sun myth. the largest collection of spells is in the london-leiden

body of osiris were frequently attacked by seth and his followers. horus survived to challenge seth s right to rule egypt. the two gods fought each other in many different ways. the eye of horus was damaged by seth, and the testicles of seth were damaged by horus. thoth restored the damaged eye, and eventually horus prevailed. he became king of egypt and was reconciled with seth. horus performed rites that helped osiris to rise again as king of the underworld. in time, horus was succeeded as king of egypt by a series of gods and demigods. the reigns of shu, geb, and osiris. egyptian king lists trace the ancestry of historical kings back into a mythical age. according to manetho s history of egypt, this age lasted for over 11,000 years.30 the order of the rulers in this divine dynasty was

life into osiris. hymns celebrate the exaltation of isis when she knows that she has conceived the child who is king even in the egg. summoned by her cry of triumph, other deities acknowledge and bow down to the unborn horus. at some point, the myth of the death of osiris and the restoration of his body by isis was combined with the cult of anubis as protector of the dead and overseer of funerary rites. all aspects of an egyptian funeral were given mythical precedents in the mummification, entombment, and revivification of osiris. a number of myths, particularly in papyrus jumilhac, deal with attempts by seth and his followers to destroy or despoil the body of osiris. the corpse is successfully protected by the magic of thoth and by the ferocity of anubis in his role as guardian of the tom

fore or during his own coronation, horus is represented as carrying out a series of rituals for his father, osiris, including the opening of the mouth and the raising of a symbolic pillar (see djed pillar in deities, themes, and concepts. these acts correspond with stages in the royal funerary ritual performed by the heir of the deceased king to ensure that king s survival in the afterlife. these rites validated the royal succession by confirming osiris in his new role as king of the dead and horus in his role as king of the living. in these contexts, osiris is represented as too weak or passive to achieve the transformation to ruler of the underworld without his heir s help. here he seems to embody the vulnerability of the egyptian state in dangerous transi- 84 handbook of egyptian mythol

HEAVEN HELL

ies, neither the two last memphitic nor the two herakleopolitan dynasties of kings did anything to p. 6 improve the general condition of the country, and it seems as if they found it necessary to employ all their energies to maintain their position and the little real power in the country which they possessed. as this was the case, we need not wonder that all magnificence disappeared from funeral rites and ceremonies, and that the tombs of the period were small and unimportant. the gods were worshipped and the dead were buried as matters of course, but it goes without saying that kings, whose authority was not consolidated, and whose power was ineffective except in the immediate neighbourhood of the towns in which they lived, who were unable to wage wars in syria and sinai and to bring bac

sion of the book of the dead; these are enclosed within a coloured border, formed of rectangles, painted in blue, green, yellow, and red. above the texts are carefully drawn, and painted as nearly as possible in their natural colours, representations of most of the objects which the deceased hoped he would use in the underworld, and these pictures prove that the knowledge of the elaborate funeral rites and ceremonies, which were observed at memphis under the ivth dynasty, had descended in a complete state to the period when amamu's coffin was made and ornamented. in connection with amamu's coffin reference must be made to a large group of coffins which was excavated a few years ago at al-barsha, a place situated on the north side of a rocky valley, just behind the modern coptic village of

to the symbols of the "followers" only appear when they hear the voice of afu-ra, and when he has passed them they disappear; the huge knives which they have are used in slaughtering any of the enemies of ra who may succeed in entering the city. on the right and left of the path of afu-ra are a number of "circles" in which dwell the "gods" who have been mummified, and for whom all the prescribed rites and ceremonies have been performed; the greater number of these gods are not well known, and their exact functions are not well understood. the circles on the right are: 1. hetepet-neb-s, 2. hetemet-khemiu, 3. hapsemu-s, 4. sehert-baiu-s, 5. aat-setekau, 6. the door tes-amem-mit-em-sheta-f. as afu-ra passes these gods their doors fly open and those within hear what he says, and they respond

at; they accompany the boat of afu-ra, and it is their duty to provide food, or offerings, for the gods who are in the division. on the right of the path of the god are twelve uraei, who lighten the darkness by means of the fire which they pour out from their p. 157 mouths: they rest upon objects which suggest that they have received their places in this division because all the appointed funeral rites and ceremonies were duly performed for them (vol. i, p. 201. in front of these are the nine gods who represent the field-labourers in the tuat (vol. i, pp. 204, 205, and each holds a heavy stick, similar to that which the peasants in egypt have always carried to protect themselves. their "ganger" is heru-her-she-tuat, i.e "he who is over the lakes (or sand) in the tuat" on the left of the pa

h. above the hind-quarters of the lion is the head of the god ana, wearing the crown of the south; on the one side we have four gods of the south assisting in the raising of a column surmounted by the crown of the south, and on the other four gods of the north assisting in the raising of a column surmounted by the crown of the north. these ceremonies appear to have some connexion with the magical rites which were performed in egypt in primitive times in the making ready of the crowns for the sun-god to wear on his rising. beyond these gods are: 1. the serpent shemti, with four heads at each end of his body, and his warder apu. 2. the serpent bata, with a head at each end of his body. 3. the serpent tepi, with four human heads and bodies at each end of his body, and his warder abeth. these

HEKAS

'circle- we may find that there are spells of incantation for circle-craft which date back to the earliest written inscriptions in ancient mesopotamia circa the early dynastic period (2400bc. the magic circle in babylonian sorcery was called zisurru- meaning 'flour which makes a boundary; this was because the circle was traced out by a trickle of flour- a practice still used in the craft and the rites of the voudoun. the magician or witch was therefore 'the en-circling one' and this may be seen by looking at the names attributed to a sect of witches or sorcerers in ancient persia- the yatukan- a sect believed to be of direct descent from the magicians of chaldea and babylon; this name is derived from the same roots as the name for sorcerers in the atharva veda, namely yatuvidah- meaning '

fhm forms the words meaning 'to perceive, understand 'wisdom' and 'black. the symbol of the goat with a torch, to indicate intellect, betwixt it's horns was a symbol of the aniza tribe, as was a sign identical to that called 'the witches foot- this served as the tribal mark or wasm. we may go on to give yet further examples which will provide links between the words used today within the sabbatic rites and mysteries and their counterparts throughout the world both today and in antiquity; but it is here of use to merely give these few examples and thus infer the wealth of interconnection which the seeker may avail himself of. the manner in which terms are spread like the 'scattering' of seeds and the etymology of certain code-words indicates that aspects of the sabbatic tradition are to be

ves to elucidate one wave of transmission which has empowered the techniques of the cultus; there are both previous and more recent connections which could also be unravelled, but these are all subject to the aspersion of historical conjecture and will, for the present, to be withheld. i merely reiterate the point that the entire history of the sabbat lies within it's own circle; in our myths and rites there are footprints, the witchmarks of eld, which will reveal these secrets at such a time when star, heart and hearth are aligned a-right. there is a thread of ancient gnosis which lies in the hands of the sabbatic initiate whether he know it or not- it remains there to empower his work. we should however not neglect to mention egypt, for it is khem -the black land- that we derive the word

HELENA BLAVATSKY NIGHTMARE TALES

thus theunpleasantness of breaking with him for ever. thus i raved and argued before the venerable japanese gentleman, doing all in my power to leave on hismind the indelible conviction of my having gone suddenly mad. but his admirable forbearance proved morethan equal to my idiotic passion; and he implored me once more, for the sake of my whole future, to submitto certain "necessary purificatory rites "never! far rather dwell in air, rarified to nothing by the air-pump or wholesome unbelief, than in the dimfog of silly superstition" i argued, paraphrazing richter's remark "i will not believe" i repeated "but as ican no longer bear such uncertainty about my sister and her family, i will return by the first steamer toeurope" this final determination upset my old acquaintance altogether. his

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ere inferences. ask the hundreds of page 128 the key to theosophy- hp blavatsky.txt honorable english men and women who have been members of the theosophical society for years whether an immoral precept or a pernicious doctrine was ever taught to them. open the secret doctrine, and you will find page after page denouncing the jews and other nations precisely on account of this devotion to phallic rites, due to the dead letter interpretation of nature symbolism, and the grossly materialistic conceptions of her dualism in all the exoteric creeds. such ceaseless and malicious misrepresentation of our teachings and beliefs is really disgraceful. q. but you cannot deny that the phallic element does exist in the religions of the east? a. nor do i deny it; only i maintain that this proves no more

y remarks: the nineteenth century is not that which has observed the genesis of new, nor the completion of old, methods of thought -to which mr. bonwick adds, that: if the ancients knew but little of our mode of investigation into the secrets of nature, we know still less of their mode of research. magic, black (see above. sorcery, abuse of powers. magic, ceremonial magic, according to cabalistic rites worked out, as alleged by the rosicrucians and other mystics, by invoking powers higher spiritually than man, and commanding elementals who are far lower than page 159 the key to theosophy- hp blavatsky.txt himself on the scale of being. magic, white or "beneficent magic" so called, is divine magic, devoid of selfishness, love of power, of ambition or material gain, and bent only on doing go

imperishable ego which reincarnates and clothes itself in a new personality at every new birth. phallic worship or sex worship; reverence and adoration shown to those gods and goddesses which, like shiva and durga in india, symbolize respectively the two sexes. philadelphians lit "those who love their brother-man" a sect in the seventeenth century, founded by one jane leadly. they objected to all rites, forms, or ceremonies of the church, and even to the church itself, but professed to be guided in soul and spirit by an internal deity, their own ego or god within them. philaletheians see neo-platonists. philo judaeus a hellenized jew of alexandria, a famous historian and philosopher of the first century, born about the year 30 bc, and died between the years 45 and 50 ad philo's symbolism o

herapeutae, or therapeuts (gr) a school of jewish mystic healers, or esotericists, wrongly referred to, by some, as a sect. they resided in and near alexandria, and their doings and beliefs are to this day a mystery to the critics, as their philosophy seems a combination of orphic, pythagorean, essenian, and purely cabalistic practices (see theosophical glossary) theurgy from the greek theiourgi. rites for bringing down to earth planetary and other spirits or gods. to arrive at the realization of such an object, the theurgist had to be absolutely pure and unselfish in his motives. the practice of theurgy is very undesirable and even dangerous in the present day. the world has become too corrupt and wicked for the practice of that which such holy and learned men as ammonius, plotinus, porph

e "secret science" which is as old as human philosophical thought itself. vahan (sans "vehicle" a synonym of upadhi. vallabhach ryas sect (sans, or the "sect of the mahar jas" a licentious phallic-worshipping community, whose main branch is at bombay. the object of the worship is the infant krishna. the anglo-indian government was compelled several times to interfere in order to put a stop to its rites and vile practices, and its governing mahar ja, a kind of high priest, was more than once imprisoned, and very justly so. it is one of the blackest spots of india. vedanta (sans) meaning literally, the "end of all knowledge" among the six darshanas or the schools of philosophy, it is also called uttara mimansa, or the "later" mimansa. there are those who, unable to understand its esotericism

HINE PHIL ASPECTS OF EVOCATION

ry, and exploring how they relate to the cthulhu mythos. i feel that, rather than exploring lovecraftian themes using traditional magical systems such as the qabalah (though obviously, it may provide a useful parallel, the most obvious place to look for guidelines is lovecraft.s fiction itself. from this, we find that for example, in the dunwich horror, lovecraft clearly illustrates that .hilltop rites, associated with stone circles and strange geophysical phenomena, are a key when approaching entities such as yog-sothoth. bringing the great old ones into our dimension requires some form of .gate, which in mythos tales, is often a wild outdoor site, a stone circle, tower, or a similar type of power spot. lovecraft is also careful to point out that such sites have, in historical terms, a lo

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

esearch that bears this out, then suddenly fra. choronzon.s ideas about electro-magnetic structures which have the capacity to order themselves by, and retain information over time, don.t sound so far-fetched, do they? coming back to the cthulhu mythos, it seems then that lovecraft was on the right track with his themes of weird hillregions, stone circles, barbarous words of power, and .frienzied rites. the work of paul deveraux and other researchers points to the conclusion that some sacred sites at least, are power spots which predisposed the users towards obtaining an asc whereby they could interact with energy forms of an electromagnetic nature, doubtless aided by earth light manifestations and hallucinogenic substances. earth mysteries researcher paul bennett has noted that in britain

en them. they walk serene and primal, undimensioned, and to us unseen. yog sothoth knows the gate. yog-sothoth is the gate. yog-sothoth is the key and guardian of the gate. past, present, future, all are one in yog-sothoth. he knows where the old ones broke through of old, and where they shall break through again..they walk unseen and foul in lonely places where the words have been spoken and the rites howled through at their seasons. the wind gibbers with their voices and the earth mutters with their consciousness. this passage brings to mind the .timeslip. phenomena discussed above. what is equally, if not more interesting in the light (no pun intended) of the present discussion is that in other mythos tales, yog-sothoth is described as a conglomerate of iridescent globes- in other words

HINE P OVEN READY CHAOS

rchy and other negative associations, and thirdly that some chaos magic publications were hyped as being blasphemous, sinister, and dangerous in a way that they were not, which proved all the same to be an attractive glamour for those who required such a boost to the ego. 11 oven-ready chaos the mid-eighties gave rise to a second wave of the chaos current. 1985 saw the publication of the cardinal rites of chaos, by the pseudononymous paula pagani, which outlined a series of seasonal rituals as performed by the yorkshire-based circle of chaos. alas, by this time, the early co-operation between exponents of chaos had given rise to legal wrangles, literary sideswipes, and even magical battles. for some at least, chaos magic= loadsa money while others discovered that they had a position to hol

HP LOVECRAFT A DARK LORE

termine. it must not be fancied that inspector legrasse had the least interest in archaeology. on the contrary, his wish for enlightenment was prompted by purely professional considerations. the statuette, idol, fetish, or whatever it was, had been captured some months before in the wooded swamps south of new orleans during a raid on a supposed voodoo meeting; and so singular and hideous were the rites connected with it, that the police could not but realise that they had stumbled on a dark cult totally unknown to them, and infinitely more diabolic than even the blackest of the african voodoo circles. of its origin, apart from the erratic and unbelievable tales extorted from the captured members, absolutely nothing was to be discovered; hence the anxiety of the police for any antiquarian l

eenland coast had encountered a singular tribe or cult of degenerate esquimaux whose religion, a curious form of devil-worship, chilled him with its deliberate bloodthirstiness and repulsiveness. it was a faith of which other esquimaux knew little, and which they mentioned only with shudders, saying that it had come down from horribly ancient aeons before ever the world was made. besides nameless rites and human sacrifices there were certain queer hereditary rituals addressed to a supreme elder devil or tornasuk; and of this professor webb had taken a careful phonetic copy from an aged angekok or wizard-priest, expressing the sounds in roman letters as best he knew how. but just now of prime significance was the fetish which this cult had cherished, and around which they danced when the au

w, for then mankind would have become as the great old ones; free and wild and beyond good and evil, with laws and morals thrown aside and all men shouting and killing and revelling in joy. then the liberated old ones would teach them new ways to shout and kill and revel and enjoy themselves, and all the earth would flame with a holocaust of ecstasy and freedom. meanwhile the cult, by appropriate rites, must keep alive the memory of those ancient ways and shadow forth the prophecy of their return. in the elder time chosen men had talked with the entombed old ones in dreams, but then something happened. the great stone city r'lyeh, with its monoliths and sepulchres, had sunk beneath the waves; and the deep waters, full of the one primal mystery through which not even thought can pass, had c

ll. one thing i began to suspect, and which i now fear i know, is that my uncle's death was far from natural. he fell on a narrow hill street leading up from an ancient waterfront swarming with foreign mongrels, after a careless push from a negro sailor. i did not forget the mixed blood and marine pursuits of the cult-members in louisiana, and would not be surprised to learn of secret methods and rites and beliefs. legrasse and his men, it is true, have been let alone; but in norway a certain seaman who saw things is dead. might not the deeper inquiries of my uncle after encountering the sculptor's data have come to sinister ears. i think professor angell died because he knew too much, or because he was likely to learn too much. whether i shall go as he did remains to be seen, for i have l

remain as a key to the origin they disgrace. some of the whateleys and bishops still send their eldest sons to harvard and miskatonic, though those sons seldom return to the mouldering gambrel roofs under which they and their ancestors were born. no one, even those who have the facts concerning the recent horror, can say just what is the matter with dunwich; though old legends speak of unhallowed rites and conclaves of the indians, amidst which they called forbidden shapes of shadow out of the great rounded hills, and made wild orgiastic prayers that were answered by loud crackings and rumblings from the ground below. in 1747 the reverend abijah hoadley, newly come to the congregational church at dunwich village, preached a memorable sermon on the close presence of satan and his imps; in w

HP LOVECRAFT THE CALL OF CTHULHU

termine. it must not be fancied that inspector legrasse had the least interest in archaeology. on the contrary, his wish for enlightenment was prompted by purely professional considerations. the statuette, idol, fetish, or whatever it was, had been captured some months before in the wooden swamps south of new orleans during a raid on a supposed voodoo meeting; and so singular and hideous were the rites connected with it, that the police could not but realize that they had stumbled on a dark cult totally unknown to them, and infinitely more diabolic than even the blackest of the african voodoo circles. of its origin, apart from the erratic and unbelieveable tales extorted from the captured members, absolutely nothing was to be discovered; hence the anxiety of the police for any antiquarian

t greenland coast had encountered a singular tribe or cult of degenerate eskimos whose religion, a curious form of devil-worship, chilled him with its deliberate bloodthirstiness and repulsiveness. it was a faith of which other eskimos knew little, and which they mentioned only with shudders, saying that it had come down from horribly ancient aeons before ever the world was made. besides nameless rites and human sacrifices there were certain queer hereditary rituals addressed to a supreme elder devil or tornasuk; and of this professor webb had taken a careful phonetic copy from an aged angekok or wizard-priest, expressing the sounds in roman letters as best he knew how. but just now of prime significance was the fetish which this cult had cherished, and around which they danced when the au

w, for then mankind would have become as the great old ones; free and wild and beyond good and evil, with laws and morals thrown aside and all men shouting and killing and revelling in joy. then the liberated old ones would teach them new ways to shout and kill and revel and enjoy themselves, and all the earth would flame with a holocaust of ecstasy and freedom. meanwhile the cult, by appropriate rites, must keep alive the memory of those ancient ways and shadow forth the prophecy of their return. in the elder time chosen men had talked with the entombed old ones in dreams, but then something had happened. the great stone city r'lyeh, with its monoliths and sepulchres, had sunk beneath the waves; and the deep waters, full of the one primal mystery through which not even thought can pass, h

that my uncle's death was far from natural. he fell on a narrow hill street leading up from an ancient waterfront swarming with foreign mongrels, after a careless push from a negro sailor. i did not forget the mixed blood and marine pursuits of the cult-members in louisiana, and would not be surprised to learn of secret methods and poison needles as ruthless and as anciently known as the cryptic rites and beliefs. legrasse and his men, it is true, have been let alone; but in norway a certain seaman who saw things is dead. might not the deeper inquiries of my uncle after encountering the sculptor's data have come to sinister ears? i think professor angel1 died because he knew too much, or because he was likely to learn too much. whether i shall go as he did remains to be seen, for i have l

HP LOVECRAFT THE NAMELESS CITY

ere not absent; and though i saw no sculptures or frescoes, there were many singular stones clearly shaped into symbols by artificial means. the lowness of the chiselled chamber was very strange, for i could hardly kneel upright; but the area was so great that my torch showed only part of it at a time. i shuddered oddly in some of the far corners; for certain altars and stones suggested forgotten rites of terrible, revolting and inexplicable nature and made me wonder what manner of men could have made and frequented such a temple. when i had seen all that the place contained, i crawled out again, avid to find what the temples might yield. night had now approached, yet the tangible things i had seen made curiosity stronger than fear, so that i did not flee from the long mooncast shadows tha

the reptiles. i wondered what its real proportions and magnificence had been, and reflected a moment on certain oddities i had noticed in the ruins. i thought curiously of the lowness of the primal temples and of the underground corridor, which were doubtless hewn thus out of deference to the reptile deities there honoured; though it perforce reduced the worshippers to crawling. perhaps the very rites here involved crawling in imitation of the creatures. no religious theory, however, could easily explain why the level passages in that awesome descent should be as low as the temples- or lower, since one cold not even kneel in it. as i thought of the crawling creatures, whose hideous mummified forms were so close to me, i felt a new throb of fear. mental associations are curious, and i shra

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

e that wa'n't a bit horrible artet a while. they thought what they'd got was well wuth all they'd had to give up- an' i guess obed kind o' come to think the same hisself when he'd chewed over old walakea's story a bit. walakea, though, was one of the few as hadn't got none of the fish blood- bein' of a royal line that intermarried with royal lines on other islands "walakea he shewed obed a lot o' rites an' incantations as had to do with the sea things, an' let him see some o' the folks in the village as had changed a lot from human shape. somehaow or other, though, he never would let him see one of the reg'lar things from right aout o' the water. in the end he give him a funny kind o' thingumajig made aout o' lead or something, that he said ud bring up the fish things from any place in the

HP LOVECRAFT THE TOMB

tioning that i was not at all surprised or terrified on learning of the nature of the vault. my rather original ideas regarding life and death had caused me to associate the cold clay with the breathing body in a vague fashion; and i felt that the great and sinister family of the burned-down mansion was in some way represented within the stone space i sought to explore. mumbled tales of the weird rites and godless revels of bygone years in the ancient hall gave to me a new and potent interest in the tomb, before whose door i would sit for hours at a time each day. once i thrust a candie within the nearly closed entrance, but could see nothing save a flight of damp stone steps leading downward. the odor of the place repelled yet bewitched me. i felt i had known it before, in a past remote b

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

ot gently whistle. but most effective of all is candle glow "a home with candles burning brightly will be visited by sexy woodnymphs nightly" in the beginning, herbs were used to placate gods. man burned herbs to release pungent aromas meant to stimulate the senses of the deity and insure favours. herbs have been included in food, baths, spells, closets, spell potions, medical treatments, magical rites and religious ceremonies. they have been used for emotion-elevators, decorations of the elevated, and dietetic inspiration; they have been expected to honour you, dry you out, fatten you up, make you strong, protect from harm, bring him back, break the tide, cure the plague, bring in money and inhibit infidelity. ancient greece bought courage with thyme, romans cured drunkenness with parsley

INFERNAL SABBAT LIVE

earing, your life would be made unlivable, the church became renown for it s religious aggression against those who did not uphold the governmental glory of the leaders who preached this religion. beliefs contrary to the bigotry and tyrannical attitudes of the church and its sterile followers were not accepted. the black mass was created as a means of liberation and rebellion through the reversed rites of blasphemy of orthodox thought. in the invocation of satan, this archetype of selfliberation was means of release, of seeking knowledge and freedom within the self to have the choice of free thought, action and deed. this is why the serpent is considered an aspect of satan or lilith, the serpent is long viewed as a symbol of wisdom and fertility. the christian satan was taken from the earl

INITIATION INTO HERMETICS

d by the bali priests in their cults in the orient, or the exorcism ritual of magicians. the synthesis will always remain the same. at a trial, the hand with three fingers raised for the oath as confirmation of a truthful statement may also be regarded as a magical gesture. from the christian point of view the raised fingers symbolize the trinity. each of the numerous lodges and sects has its own rites. the lodges of the freemasons, for example, are all bound to a fixed sign, word and touch. a lot could be said about this problem from the historical point of view. for practical magic respecting the magical training, however, studies like these would be absolutely useless. it is of no importance at all to the genuine magician if he reads books about the particular way in which any other mag

ing as fully justified. first of all, the magician must try to compose the ritual for an element of the astral sphere with which he is putting the virtue of one element in operation, and at the same time another ritual with the help of which he can dissolve this power again instantly if he chooses. in the same way he ought to operate with the other three elements, thus creating by his power eight rites for the astral sphere and eight for the material production as well. as soon as the rites become automatic by a long period of exercising and repeating, it will be sufficient to use the ritual only, which will make the element start working immediately according to the purpose to be accomplished. if the magician wishes the effect to be cancelled, it will be enough to use the necessary revoki

ealized with the help of the elementaries. the speaking pictures, columns and statures in the temples of the ancient may certainly be interpreted as an outgrowth of elementaries magic. the legend concerning the golem, who is said to have been created by the wise rabbi low in prague likewise goes back to the creation of elementaries. but in the case of golem the creation has been produced with the rites of the quabbalah. anybody who knows of quabbalistic mysticism is informed about these facts. the synthesis remains the same as quoted in this method. method 3: before i explain the practice of the third method, i would like to remark that very little is known about it, and it is used only by a few oriental adepts. if any magician should decide in favor or this third method, he has of course

oriental magicians who guard their rituals under the oath of death would proceed ruthlessly against anyone that should dare to grab them without permission. therefore i warn every magician not to do such pilfering. it is usually by gestures that the secret signs of various deities ishta devatas- are performed upon the talisman i a similar way as i described it in the description of the individual rites. no doubt, a loading like this has an extraordinary effect because this particular ritual is celebrated by hundreds of magicians, being handed down traditionally for one generation to the next. a member who has been declared to be mature is usually offered such a ritual as a sort of distinction. the grant of such a ritual which at the same time establishes the contact with the corresponding

, for any influence whatsoever can be exerted on nature through the elements or the electromagnetic fluid. this sort of weather-making is practiced often by the tibetan lamas. thus, in this as in so many other ways, the magician knows various methods to cause these phenomena and is able to do this with his own powers after a special training, just as the tibetan lama brings about with the help of rites, evocation of beings, and tantra. 17. power over life& death a magician who perfectly masters the elements and the electromagnetic fluid also is master over life and death of every human being. but he will never dare to menace the lives of his fellow men, though he knows exactly how to induce a magical death. there would be a lot of possibilities of doing so, but i desist from quoting such m

INTERVIEW WITH ANDREW CHUMBLEY

ense, crooked path or via tortuosa implies the deviating continuum of gnosis, the lightning-path that links one moment of insight to another; it signifies the ability to serve with both hands alike to both hurt and heal, cure and curse; it denotes the razor- like wisdom that arises from and transcends the conjunction of contraries. more specifically, the via tortuosa relates to a cycle of mystery-rites which may be regarded as initiations into the way of the draconist into the path of the great dragon azhdeha. in essence, the crooked path teachings intend a direct means of autonomous initiation into the knowledge of the magical quintessence. mh: what exactly does the cultus sabbati represent in its outer and public form? ac: cultus sabbati very literally re-presents the sabbatic craft trad

ments of the witches sabbath can be treated as multivalent symbols, each capable of showing innumerable meanings, some historical-temporal, some pointing toward the a-temporal actualities of the sabbath as a field of transcendental magical existence. in azoetia, i wrote that the true meeting-place of the sabbath was at the crossroads of waking, sleeping and mundane dreaming, and that the sabbatic rites were to be experienced and participated in a dimension of true dreaming, in which one goes forth in spirit-flight into the field of the sabbat and there communes directly in its mysteries. whilst one can write about this, the reality is rooted in personal apprehension which can only be gained if the spirits accept you and elect to call you out in dreaming, or if one is fortunate enough to be

ission. nonetheless, beyond the passing of word from mouth to ear, there are many diverse linkages which prefigure the complex form seen in the present-day mythos. in previous generations traditional craft has shared certain features with the societies of horsemanry; reverence for cain is one such element. in turn, comparable ideas about the role of tubal-cain and naamah can be seen in the allied rites of freemasonry. traditional craft has also made good use of many ritual magic texts such as the key of solomon and agrippa s books of occult philosophy. these works also provide avenues for allied figures, such as lucifer, asmodeus, lilith, and the arch-daemonic guardians of the magical circle led by mahazael. although the emphasis of sacrality is reversed, another strand of genealogy is obv

IRISH WITCHCRAFT AND DEMONOLOGY

; others after having done homage and offered sacrifice to demons, thought otherwise of p. 49 the sacrament of the body of christ than the catholic church teaches, saying that the same venerable sacrament is by no means to be worshipped; and also asserting that they are not bound to obey or believe the decrees, decretals, and apostolic mandates; in the meantime, consulting demons according to the rites of those sects among the gentiles and pagans, they despise the sacraments of the catholic church, and draw the faithful of christ after them by their superstitions" as no inquisitors of heresy have been appointed in ireland, he begs the king to give prompt assistance to the bishop and other prelates in their efforts to punish the aforesaid heretics. 1 if the above refer to the kyteler case i

ISIS UNVEILED

ertificates of ecclesiastical approval, every volume is ornamented with the text of a certain original letter addressed to the very pious author by the world-known father ventura de raulica, of rome. few are those who have not heard this famous name. it is the name of one of the chief pillars of the latin church, the ex-general of the order of the theatins, consultor of the sacred congregation of rites, examiner of bishops, and of the roman clergy, etc, etc, etc. this strikingly characteristic document will remain to astonish future genera- tions by its spirit of unsophisticated demonolatry and unblushing sin- cerity. we translate a fragment verbatim, and by thus helping its circulation hope to merit the blessings of mother church "honoktm and excellent priend" the kiebteat victoiy of sata

olic dioceses and countries? why is it that since the beformation there has been scarcely one single divine* miracle' in a protestant land? of course, the answer we must expect from catholics is, that the latter are peopled by heretics, and abandoned by god. then why are there no more churdi-miracles in russia, a couktty whose religion differs horn the roman catholic faith but in oitemal forms of rites, its fundamental dogmas being identically the same, except as to the emanation of the holy ghost? russia has her accepted saints and thaumaturgical relics, and miracle-working images. the st. mitrophaniy of vtnvneg is an authenticated miracle-worka, bat his miracles are limited to healing; and though hundreds upon hun- dreds have been healed through faiih, and though the old cathedral is ful

memorablb epoch of the inquiiition" digitizecoy google 80 isis unveiled buddha* au come from the same root. jesus says "upon uus pelra i will build my church, and the gates [or rulers] of hades shall not prevail against it; meaning by petra the rock-temple, and metaphorically, the christian mysteries; the adversaries to which were the old myatery-goda of the underworld, who were worshiped in the rites of lus, adonis, atys, sabazius, dionysus, and the eleusinia. no apoaue peter was ever at rome; but the pope, seizing the scepter of the ponufex maximum, the keys fa janus and cybele, and adorning his christian head with the cap of the magna mater, copied from that of the tiara of brahvmnut, the supreme pontiff of the initiates of old india, became the successor of the pagan high priest, the

ho had supplanted in his affections the sons of israel, his 'chosen people' llie rest of mankind were his natural foes. the teeming multitudes of heathendom were proper food for the flames of heu; the handful within the church communion 'heirs of salvation' but if such a proscriptive policy was just, and its enforcement was 'sweet savor' in the nostrils of the 'lord' why not scorn also tiie pagan rites and philosophy? why draw so deeply from the wells of wisdom, dug and filled up to brim by the same heathen? or did the fathers, in their desire to imitate the chosen people whose time-wom shoes they were trying to fit upon their feet, contemplate the re-enactjon of the spohation-scene of the exodus? did they propose, in fleeing from heathendom as the jews did from egypt, to carry off the val

tabernacles b^an on the 15th and ended on the 22nd of the month of ethanim, which dunlap shows as derived from adonim, adonia, attenim, ethanim* and this feast is named in exodus (xxiii, 16) the feast of ingatkaritm "all the men of israel assembled themselves unto king solomon at the feast in tlie month ethanim, which is the aevenik month^ plutarch thinks the feast of the booths to be the bacchic rites, not the eleusinian. thus "bacchus was directly called upon" he says. the sdxizian worship was sabbatie; the names evius, or hevius, and effective motion the woii hod evidently been done; the luuid* rdazed their gra^ and the old mifccnr fdl on his bade a ooqmel a stnjige and ghostly imile had ktued on thestonylipa a amile
JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

chi, or the universal life force as in reiki, all have as their underlying vibration, or base frequency, pure love and light and when these flood our bio-system, they stimulate the release of more love and light within us. these are the frequencies that can be directed to sustain and nourish us. this flow of love and light is the true food of the gods. isbn: 978-1-876341-9nothe rosicrucians their rites and mysteries the r o s i c r u c i a n s their rites and mysteries with chapters on the ancient fire and serpent worshippers, and explanations of the mystic symbols represented in the monuments and talismans of the primeval philosophers second edition revised, corrected, and considerably enlarged by hargrave jennings author of the indian religions; or, results of the mysterious buddhism; cu

ded as the worship of the creative principle in nature. innumerable curious particulars lie scattered up and down, in all countries of the world, relating to this worship, mad as it seems bad as, in its grossness, it is. it is only in modern times that sensuality, and not sublimity, has been actively assot origin of the fleur-de-lis. 39 ciated with this worship, however. there was a time when the rites connected with it were grand and solemn enough. the general diffusion of these notions regarding the phalli and the ioni, and of the sacred mystic suggestions implied in both, as well as the inflections in design of these unlikely, repulsive figures for serious worship, prove that there was something very extraordinary, and quite beyond belief to the moderns, in the origin of them. the relig

world; surviving through the ages, buried in the foundations of empires, locked in the rocks, hoarded in legends, maintained in monuments, preserved in beliefs, the fire-religion universal. 83 suggested in traditions, borne amidst the roads of the multitude in emblems, gathered up as the recurring, unremarked, supernaturally coruscant, and yet secret, evading, encrusted, and dishonoured jewel in rites, spoken (to those capable of the comprehension) in the field of hieroglyphics, dimly glowing up to a fitful suspicion of it in the sacred rites of all peoples, figured forth in the religions, symbolised in a hundred ways; attested, prenoted, bodied forth in occult body, as far as body can; in fine, in multitudinous fashions and forms forcibly soliciting the sharpness of sight directed to its

ary discovery. it is, that the whole round of disputed emblems which so puzzle antiquarians, and which are found in all countries, point to the belief in fire as the first principle. we seek to show that the fire-worship was the very earliest, from the immemorial times, that it was the foundation religion, that the attestation to it is preserved in monuments scattered all over the globe, that the rites and usages of all creeds, down even to our own day, and in everyday use about us, bear reference to it, that problems and puzzles in religion, which cannot be otherwise explained, stand clear and evident when regarded in this new light, that in all the christian varities of belief as truly in bhuddism, in mohammedanism, in heathenism of all kinds, whether eastern, or western, or northern, or

s, in the great ebb of the ages (as waves) to nations in the latter divisions of that great roll of periods called time; yet so totally unguessing of the preternatural mystery seeming the key of all belief, and the reading of all wonders which they speak. it is to be noted that all the above religions all the creeds of fire were exceedingly similar in their nature; that they were all fortified by rites, and fenced around with ceremonies; and that, associated as they were with, mysteries and initiations, the disciple was led through the knowledge of them in stages, as his powers augmented and his eyes saw, until, towards the last grades (as he himself grew capable and illuminate, the door was closed upon all afterpressing and unrecognised inquirers, and the admitted one was himself lost sig

JESSUP MK THE CASE FOR THE UFO

(the translation) the "flying saucers" made their first appearance in the 22nd year of the reign of thutmose iii, about 3,500 years ago. the first lacuna of the papyrus in the end of another marvel. i think that this papyrus was part of a book preserved in the mysterious institution called house of life (of which sir alan gardner has written, that i am actually deeply investigating. in it, magic rites were performed and a special group of scribes was trained. two things have to be noticed: it left after a foul odor and it was not making any noise. it measures one rod, i.e. 100 cubit. as a cubit is about 20.6 inches we might judge the fire circle was large and long, about fifty meters. during their second appearance they were very numerous and shining, and fishes and volatiles fell down fr

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

tion with him. 32. in co-masonry we refer to him as the head of all true freemasons throughout the world (abbreviated as the h.o.a.t.f) and in some of our lodges his portrait is placed in the east, above the chair of the r.w.m, and just beneath the star of initiation; others place it in the north, above an empty chair. upon his recognition and assent as head of the seventh ray the validity of all rites and degrees depends. he often selects pupils from among the brn. of the masonic order, and prepares those who have fitted themselves in the lower mysteries of masonry for the true mysteries of the great white lodge, of which our masonic initiations, splendid though they be, are but faint reflections, for masonry has ever been one of the gates through which that white lodge might be reached

e a necessary wheel in the great machine. 37. from this knowledge several points emerge. it is noteworthy that the masonic ceremonies, which have so long been supposed to be rather in opposition to the received religion of the country, are seen to be themselves a relic of the most sacred part of a great ancient religion. like every product of these ancient and elaborately perfected systems, these rites are full of meaning, or rather of meanings; for in egypt we attributed to them a fourfold signification. since every detail is thus full of import, it is obvious that nothing should ever be changed without the greatest care, and only then by those who know its full intent, so that the symbology of the whole may not be spoiled. 38. the egyptian outlook 39. it is exceedingly difficult to expla

s principally along this line of jewish descent that masonry has come down to us in europe, though there have been other infiltrations. numa pompilius, the second king of rome, who founded the roman collegia, established in connection with them a system of the mysteries which derived its masonic succession from egypt; but its ceremonies and teachings were somewhat modified by the migration of the rites of attis and cybele to rome about 200 b.c, and again through the medium of the soldiers returning from the campaigns of vespasian and titus. from the collegia this mingled tradition was handed on through the comacini and various other secret societies through the dangerous times of the middle ages; and when a better age dawned and persecution became less fierce it came to the surface once mo

ecognition is not given, and the powers are not conveyed. two such cases of the withholding of inner recognition are within my personal experience. in the church a priest can anywhere and by himself perform a sacrament, and a bishop can also pass on his power at his own discretion, but in craft masonry the unit is the lodge, and the presence of a number of brn. is essential to the validity of the rites, except when degrees are conferred by communication by one who has due authority. it is said that gthree rule a lodge, five hold a lodge, and seven or more make it perfect h. 445. in making this comparison between masonic degrees and church orders, i am not for a moment asserting that the powers conferred upon the many in the degrees of freemasonry are in any sense equal to those bestowed up

crecy has been taken the h c k is removed and the blessing of light is restored to the candidate. in commenting upon this bro. j. s. m. ward says: 529. notice the word restored. mystical re-birth marks the beginning of our journey towards the light, of our ascent towards god, but it is a restoration- a journey back to him from whom we came. exactly the same procedure is followed in the initiatory rites of the turkish dervishes. among them the incident is followed by a beautiful exposition of the mystical meaning of light. it is the divine light, emblem of god himself, and of divine inspiration. it is present not only in the sacred writings, but in every true believer fs heart. the light of the sun itself is but a faint similitude of the divine light of god fs love through which and in whic

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

life in ancient crete. the cretan race. recent discoveries in crete. worship in crete. the throne room. the three columns. models of shrines. the altar objects. various symbols. the statuettes. chapter iv the jewish mysteries the jewish line of descent. the jewish migrations. the prophets. the builders of k.s.t. the recasting of the rituals. the mingling of traditions. the transmission of the new rites. the essenes and the christ. kabbalism. the spiritualization of the temple. the loss of the divine name. chapter v the greek mysteries the eleusinian mysteries. the origin of the greek mysteries. the gods of greece. the officials. the lesser mysteries. the greater mysteries. the myths of the greater mysteries. the magic of the greater mysteries. the hidden mysteries. the school of pythagoras

leusinian mysteries. the origin of the greek mysteries. the gods of greece. the officials. the lesser mysteries. the greater mysteries. the myths of the greater mysteries. the magic of the greater mysteries. the hidden mysteries. the school of pythagoras. the three degrees. other greek mysteries. chapter vi the mithraic mysteries zarathustra and mithraism. mithraism among the romans. the mithraic rites. the roman collegia. the work of king numa. the colleges and the legions. the introduction of the jewish form. the transition to the operatives. chapter vii craft masonry in mediaeval times evolutionary methods. the withdrawal of the mysteries. the christian mysteries. the repression of the mysteries. the crossing of traditions. the two lines of descent. the culdees. celtic christianity in b

degrees, and to declare, in accordance with the solemn act of union between the two grand lodges of the freemasons of england, in december, 1813, that pure antient masonry consists of three degrees and no more, viz, those of the entered apprentice, the fellow craft, and the master mason, including the supreme order of the holy royal arch(*book of constitutions, 1884, p. 16) all other degrees and rites are, among the more rigid followers of this school, looked upon as continental innovations and are accordingly rejected as spurious masonry. 10. as far as interpretation goes, the authentics have ventured but little further than a moralization upon the symbols and ceremonies of masonry as an adjunct to anglican christianity. 11. the anthropological school 12. a second school, still only in p

reater degree of antiquity to masonry than the authentics have ever ventured to do, and traces striking analogies with the ancient mysteries of many nations, which clearly possessed our symbols and signs, and in all probability ceremonies analogous to those worked in masonic lodges to-day. 13. the anthropologists do not confine their studies to the past alone, but have investigated the initiatory rites of many existing tribes, both in africa and australia, and have found them to possess signs and gestures still in use among masons. striking analogies to our masonic rites have also been found among the inhabitants of india and syria, interwoven with their religious philosophy in a way which renders entirely impossible the idea that they were copied from european sources. masonic scholars ha

to our masonic rites have also been found among the inhabitants of india and syria, interwoven with their religious philosophy in a way which renders entirely impossible the idea that they were copied from european sources. masonic scholars have by no means exhausted the facts which may be discovered in this most interesting field of research, but even with our present knowledge it is clear that rites analogous to those we call masonic are among the most ancient on earth, and may be found in some form or other in almost all parts of the world. our signs exist in egypt and mexico, in china and india, in greece and rome, upon the temples of burma and the cathedrals of mediaeval europe; and there are said to be shrines in southern india where the same secrets are taught under binding pledges

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

fashioned out of a human skull, the last a plowshare; his spouse, karma- krodhisvari, is clasping his body with her right arm, her hand around his neck, and in her left she is holding a blood-filled skull to his lips. do not be afraid of him, do not be terrified, do not be taken aback. recognize in him the form of your own spirit (evans- wentz 1960, 140 141) the central objective of tibetan death rites is to extract the consciousness-principle from the gross physical body so that it can truly perceive the spiritual world. following death, the spirit enters a transit that lasts exactly forty-nine days and is divided into three stages. at the end of the bardo, one either enters nirvana, an ineffable state, or returns to earth for another reincarnation. only the most enlightened avoid reincar

ood enough, this will enable the dead to escape the ordeal of the intermediate period of the bardo. the lama examines the top of the head to determine if the spirit has exited as it should through the aperture of brahma; if so, he pulls out three hairs, if the head is not bald. if circumstances are such that there is no corpse, the lama visualizes the body as though present, and proceeds with the rites. a setting-face-to-face with the clear light is repeated until a yellowish liquid exudes from body orifices. in some descriptions, it is a yellowish luminosity, like an aura. if the deceased led an evil life, this state lasts but a moment. if enlightened, it lasts for an hour or so. an astrologer lama casts a death horoscope, based on the moment of death, to determine who may touch the corps

ht is repeated until a yellowish liquid exudes from body orifices. in some descriptions, it is a yellowish luminosity, like an aura. if the deceased led an evil life, this state lasts but a moment. if enlightened, it lasts for an hour or so. an astrologer lama casts a death horoscope, based on the moment of death, to determine who may touch the corpse, how it will be disposed of, and what funeral rites should be performed. at the end of the first stage, the corpse is seated upright in a corner of the death chamber. care is taken not to use one of the corners assigned to the household demon. the relatives are summoned and a feast ensues, in which the corpse participates by being offered the invisible essences of all food and drink. the feast lasts for at least two days. the corpse is then r

ur families in bishop auckland, uk. the case started with a teenage male who had been convicted of child molestation. after being sent away to a medical center for treatment, two of his five victims began to accuse various adults who lived close to each other in this middle-class residential suburb. eventually, four of the children began to claim that they had suffered sexual abuse during satanic rites in an attic. they further claimed that they had been drugged and had their pictures taken. a local minister,who seems to have been the ultimate source of these accusations, had even prompted the children to act out their abuse. these rituals supposedly included having rats bite the children during sexual acts in which devil clothes were worn. it was later discovered that much of the imagery

ale research, 1996. candles the earliest evidence of candles made of beeswax has been found on the island of crete and in egypt where candles were used 5,000 years ago. along with their practical use as sources of light, candles have long been considered a means to repel unfavorable spirits while favoring good ones. besides this connotation, candles have played an important role in a multitude of rites and spells. they have been used both by witches during sabbats and by christians in exorcism rituals. magic rituals involving candles are documented in egypt and in rome in the early centuries c.e, while christians introduced the use of candles in their rituals in the fourth century and began consecrating and placing them on altars in the twelfth century. it is an ancient jewish tradition to

LIBER 141

being considered carefully, we do opine that it is better and easier that the other party should be in ignorance of the sacred character of the office. it is enough if that assistant be formed by nature signally for the physical task, robust, vigorous, eager, sensible, hot and healthy; flesh, nerve and blood being tense, quick, and lively, easily enflamed, and nigh inextinguishable. xi of certain rites analogous to that of the ix it is said by certain initiates that to obtain spiritual gifts, and to aid nature, the sacrament should be as it were a nuptial of the folk of earth; but that magick is of the demon, and that by a certain perversion of the office, may be created elementals fit to perform the will of the magician. now herein is a difficulty, since in this case the matter of the sac

LIBER 777

al and prosecutes for the crown, acquires in time all the obloquy attaching to that functionary in the eyes of the criminal classes, and becomes a slanderer. does any one really think that any angel is such a fool as to try to gull the omniscient god into injustice to his saints? then, on the other hand, what of moloch, that form of jehovah denounced by those who did not draw huge profit from his rites? what of the savage and morose jesus of the evangelicals, cut by their petty malice from the gentle jesus of the italian children? how shall we identify the thaumaturgic chauvinist of matthew with the metaphysical logos of john? in short, while the human mind is mobile, so long will the definitions of all our terms vary [lat. approx. perhaps it will be pleasant to remember these things one d

LIBER AASH

hall not be touched save in mine eucharist. all lonely places are sacred unto me; where one man gathereth himself together in my name, there will i leap forth in the midst of him. svb figvra ccclxx 3 23. i am the hideous god; and who mastereth me is uglier than i. 24. yet i give more than bacchus and apollo; my gifts exceed the olive and the horse. 25. who worshippeth me must worship me with many rites. 26. i am concealed with all concealments; when the most holy ancient one is stripped and driven through the marketplace i am still secret and apart. 27. whom i love i chastise with many rods. 28. all things are sacred to me; no thing is sacred from me. 29. for there is no holiness where i am not. 30. fear not when i fall in the fury of the storm; for mine acorns are blown afar by the wind;

LIBER ALEPH

se your beasts of power. f the book of wisdom or folly 153 ef de tauro (of the bull) oncerning the bull, this is thy will, constant and unwearied, whose letter is vau, which is six, the number of he sun. he is therefore the force and the substance of thy being; but besides this, he is the hierophant in the taro, as if this were said .that thy will leadeth thee unto the shrine of light. and in the rites of mithras the bull is slain, and his blood poured upon the initiate, to endow him with that will and that power of work. also in the land of hind is the bull sacred to shiva, that is god among that folk, and is unto hem the destroyer of all things that be opposed to him. and his god is also the phallus, for this will operateth through love even as it is written in our own law. yet again, ap

LIBER ASTARTE

highest nature. howsoever, this method is not so suitable for gods austere as saturn, or intellectual as thoth. but for such deities as in themselves partake in anywise of love it is a perfect mode. 2. concerning the prime method of this magick art. let the devotee consider well that although christ and osiris be one, yet the former is to be worshipped with christian, and the latter with egyptian rites. and this, although the rites themselves are ceremonially equivalent. there should, however, be one symbol declaring the transcending of such limitations; and with regard to the deity also, there should be some one affirmation of his identity both with all other similar gods of all other nations, and with the supreme of whom all are but partial reflections. 3. concerning the chief place of d

ill be degraded, and replaced by the corresponding demon, to his utter ruin. therefore, after success, let him not delight overmuch in his deity, but rather busy himself with his other work, not permitting that which is but a step to become a goal. as it is written also .liber 185 .remember that. philosophy is the equilibrium of him that is in the house of. love..1 44. concerning secrecy, and the rites of blood. during this practice it is most wise that the philosophus utter no word concerning his working, as if it were a forbidden love that consumeth him. but let him answer fools according to their folly; for since he cannot conceal his love from his fellows, he must speak to them as they may understand. and as many deities demand sacrifice, one of men, another of cattle, a third of doves

LIBER DCCCXI ENERGIZED ENTHUSIASM

revival meeting. disorder is always a parody of order, energized enthusiasm 5 because there is no archetypal disorder that it might resemble. owen seaman can parody a poet; nobody can parody owen seaman. a critic is a bundle of impressions; there is no ego behind it. all photographs are essentially alike; the works of all good painters essentially differ. some writers suppose that in the ancient rites of eleusis the high priest publicly copulated with the high priestess. were this so, it would be no more gindecent h than it is gblasphemous h for the priest to make bread and wine into the body and blood of god. true, the protestants say that it is blasphemous; but a protestant is one to whom all things sacred are profane, whose mind being all filth can see nothing in the sexual act but a c

red plant one of whose thousand seeds ever shoots forth a blade, so do conditions all but kill the strongest shoots of genius. but just as rabbits increased apace in australia, where even a missionary has been known to beget ninety children in two years, so shall we be able to breed genius if we can find the conditions which hamper it, and remove them. the obvious practical step is to restore the rites of bacchus, aphrodite and apollo to their proper place. they should not be open to every one, and manhood should be the reward of ordeal and initiation. the physical tests should be severe, and weaklings should be 1 of course there has been a school of devilish ananders that has held the act in itself to be gwicked. h of these blasphemers of nature let no further word be said, 12 liber dcccx

lts as faithfully as i was able, charging me only to give no indication of the city near which it took place. i am willing to indicate to initiates of the rose croix degree of masonry under proper charter from the genuine authorities (for there are spurious masons working under a forged charter) the address of a person willing to consider their fitness to affiliate to a chapter practicing similar rites. xvi i consider it supererogatory to continue my essay on the mysteries and my analysis of energized enthusiasm. energized enthusiasm 23 [the following appeared in crowley fs editorial to equinox i (10; the bulk of it is crowley quoting g.r.s. mead quoting from de vita contemplativa by philo of alexandria, a hellenized jewish writer of the first century e.v. t.s] with regard to the article i

es and melodies, sometimes singing in chorus, sometimes on band beating time to the answering chant of the other (now) dancing to its music (now) inspiring it, at one time in processional hymns, at another in standing songs, turning and re-turning in the dance. gthen when each band has feasted (that is, has sung and danced) apart by itself, drinking of god-pleasing (nectar, just as in the bacchic rites men drink the wine unmixed, then they join together and one chorus is formed of the two bands, in imitation of the joined chorus on the banks of the red sea, because of the wonderful works that had been there wrought. for the sea at god's command became for one party a cause of safety and for the other a cause of ruin [philo here refers to the fabled dance of triumph of the israelites at the

LIBER LXVII THE SWORD OF SONG

s ultimation, the doctrine of karma is identical with determinism. on this subject much wisdom, with an infinite amount of rubbish, has been written. i therefore dismiss it in these few words, confident that the established identity can never be shaken. vi. the ten fetters or sanyoganas. 1. sakkaya-ditthi. belief in a .soul. 2. vikikikkha. doubt. 3. silabbata-par- reliance on the effim sa cacy of rites and and ceremonies. 4. kama. bodily desires. 5. patigha. hatred. 6. ruparaga. desire for bodily immortality. 7. aruparaga. desire for spiritual immortality. 8. mano. pride. 9. udhakka. self-righteousness. 10. avigga. ignorance (1) for this is a petitio principii (2) this, to a scientist, is apparently anathema. but it only means, i think, that if we are not settled in our minds we cannot wor

LIBER SAMEKH

ons, 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 theurgy, sorcery and infernal necromancy. london: 1898. second edition as the book of ceremonial magic, london: rider, 1911; re

LIBER XV CHYMICAL JOUSTING OF PERARDUA

and flashing, yet so black was that wherein they grew that they seemed brighter than suns. and these were placed one above the other in a single line and straight, even according unto the seven centres of his intention that he bare about him in the hollow tube that hath thirty and two joints. liber lv 2 he slayeth sir amorex le desirous. these plants did our brother perardua pluck, as the mystic rites ordain; and these did he heat furiously in his alembic, yet with vegetable heat alone, while he kept them ever moist, dropping upon them of his lunar water, whereof he had three and seventy minims left of the eight and seventy that his father had given him; and these he had borne upon a camel through the desert unto this place where he now was, which is called the oasis of the lion, even as

LUCIFERIAN SORCERY

ources. invocation in the supplication of a force, to bring it in and absorb it. some consider this predatory spiritualism which is related to astral vampirism. ka the vital force of life which is related to ba. ka may be seen as the holy guardian angel, the spirit of light and perfection in itself. 35 kapala- human skull cap consecrated as a drinking cup or chalice. pathally used in tibetan chod rites. lycanthropy assumption of astral and conscious transformation in to an animal form. used in dreaming projection and atavistic rituals. manes the shadow of the dead, spirit forms which may be controlled and absorbed by the sorcerer s own astral body. one may feed the servitors themselves from this, that they may take their shadow and from your will form their shapes in darkness in whatever f

LUCIFERIAN SORCERY AND SET TYPHON

s defined in liber hvhi. the 8-pointed luciferian star- algol the 8 pointed sigil holds several symbols of interest, as one definition may be reflected into another. called the chaos star/sigil, this eight pointed symbol represents the void and non-being concerning matter in the universe. chaos is the most beneficial force, from it the black adept weaves temporary order within the self. in sabbat rites, it is the ritual of transferring the consciousness unto the self. this is reminiscent of the italian witches covens that took to the spirit hunt on the dreaming plane as well. the luciferian essence of attending the conclave is the meeting place of the three (consider hecate/lilith the guardians of the crossroads, it is the seven rayed star which initiates and the eight ray which comes the

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

angeles, california may 28,1928 next: table of contents p. 7 table of contents dedication 3 preface 5 color plates 9 illustrations in the text 11 introduction 12 the ancient mysteries and secret societies which have influenced modern masonic symbolism ancient systems of education--celsus concerning the christians--knowledge necessary to right living--the druidic mysteries of britain and gaul--the rites of mithras--the mithraic and christian mysteries contrasted. 21 the ancient mysteries and secret societies, part ii the gnostic mysteries--simon magus and basilides--abraxas, the gnostic concept of deity--the mysteries of serapis--labyrinth symbolism--the odinic, or gothic, mysteries. 25 the ancient mysteries and secret societies, part iii the eleusinian mysteries--the lesser rites--the grea

mples for public worship and offering. in every community also were philosophers and mystics, deeply versed in nature's lore. these individuals were usually banded together, forming seclusive philosophic and religious schools. the more important of these groups were known as the mysteries. many of the great minds of antiquity were initiated into these secret fraternities by strange and mysterious rites, some of which were extremely cruel. alexander wilder defines the mysteries as "sacred dramas performed at stated periods. the most celebrated were those of isis, sabazius, cybele, and eleusis" after being admitted, the initiates were instructed in the secret wisdom which had been preserved for ages. plato, an initiate of one of these sacred orders, was severely criticized because in his wri

rated for that service. the parasitic growth was caught in white cloths provided for the purpose, lest it touch the earth and be polluted by terrestrial vibrations. usually a sacrifice of a white bull was made under the tree. the druids were initiates of a secret school that existed in their midst. this school, which closely resembled the bacchic and eleusinian mysteries of greece or the egyptian rites of isis and osiris, is justly designated the druidic mysteries. there has been much speculation concerning the secret wisdom that the druids claimed to possess. their secret teachings were never written, but were communicated orally to specially prepared candidates. robert brown, 32, is of the opinion that the british priests secured their information from tyrian and phoenician navigators wh

les for the purpose of procuring tin. others are of the opinion that the mysteries as celebrated by the druids were of oriental origin, possibly buddhistic. the proximity of the british isles to the lost atlantis may account for the sun worship which plays an important part in the rituals of druidism. according to artemidorus, ceres and persephone were worshiped on an island close to britain with rites and ceremonies similar to those of samothrace. there is no doubt that the druidic pantheon includes a large number of greek and roman deities. this greatly amazed c sar during his conquest of britain and gaul, and caused him to affirm that these tribes adored mercury, apollo, mars, and jupiter, in a manner similar to that of the latin countries. it is almost certain that the druidic mysterie

few who passed this third degree were said to have been "born again" and were instructed in the secret and hidden truths which the druid priests had preserved from antiquity. from these initiates were chosen many of the dignitaries of the british religious and political world (for further details, see faber's pagan idolatry, albert pike's morals and dogma, and godfrey higgins' celtic druids) the rites of mithras when the persian mysteries immigrated into southern europe, they were quickly assimilated by the latin mind. the cult grew rapidly, especially among the roman soldiery, and during the roman wars of conquest the teachings were carried by the legionaries to nearly all parts of europe. so powerful did the cult of mithras become that at least one roman emperor was initiated into the o

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

yal line of tarquinia (and therefore of rome too, and the college of augurs who thereafter carried the crooked staff (lituus) of a swineherd as a symbol of office. the lituus also mimics the shape of a swans head and neck (this is not coincidental. the staff was used to mark out the area of sky used in the process of augury and to mark out the templum on the ground where the augur carried out his rites. the lituus was later adopted by christian bishops. it is therefore most appropriate that the votive of laran was unearthed in a ploughed field. when it came into my hands it was still covered in brown clay. as noted earlier mars as god of the countryside is represented as the green woodpecker (picus puck? c.f. pook, bwca, boggart, buggane and all the other variants) and therefore wears the

MASTERING WITCHCRAFT

orces of dissolution and darkness manifesting as rival doctrinal factions within her bosom. it was not till the fifteenth century that the actual cult of witchcraft became established as an entity in the mind of the church's "instrument of justice" the inquisition. this cult was in fact based upon traditional witch beliefs, but strung together in a way reminiscent of the accounts of the religious rites that the church had chosen to believe were celebrated by the recently defunct heresies of the past two centuries. joan of arc was burned a witch and consorter with the faeries in 1431, and in 1484 pope innocent viii formally declared war on all "witches" in a papal bull. this was closely followed by the inquisitors kramer and sprenger producing their infamous handbook on witch finding, the m

rinth of time, will find a list of some of the more useful works at the end of this book in the bibliography. 1- first steps the powers and their attainment having read the preceding pages, you now may be ready to take your first step, your initial, practical commitment to the way of witchcraft. for your first step, it will be sufficient for you to make a token gesture. the traditional initiation rites we defer to chapter 7; it is entitled "the coven and how to form one" here and now it will be sufficient for you to make a symbolic gesture which will ceremonially demonstrate your severance from old restraints and inhibitions that in the past have acted as the main obstacles to the development of the powers within you. basically, these restraints can be symbolized as the yoke imposed by suc

jah, merlin, virgilius, roger bacon: the list is extensive. apart from its phallic connotations, the wand is also a pointer, or indicator, a flying arrow in the case of the greek abaris, again connected with occult methods of "finding things out" witches employ two different types of wands in their rituals: the riding staff in the past often disguised as the legendary broomstick used in fertility rites and the smaller goetic rod, sometimes referred to as the verendum or baculum, which is used in the questioning of intelligences during divination. often the riding staff will be carved with a phallic tip to it. the baculum usually is of a more cabalistic composition, often engraved with hebraic divine names. however, as often as not, the two rods are combined as one by many witches, and the

nce. then carefully place your necromantic incense within your thurible, and when it is fuming well, repeat the words of the grand citation, striking the photograph gently with the end of your wand at the completion of each line as you do so. by the mysteries of the deep [strike, by the flames of banal [strike, by the power of the east [strike, and by the silence of the night [strike, by the holy rites of hecate [strike, i conjure and exorcise thee, spirit [name [strike, to present thyself here [strike] and answer truly our demands [strike. so mote it be [strike (the "hecate" invoked here is the classical greek goddess of witchcraft. she is three-formed, having persephone and selene, goddesses of the dead and the moon respectively, as her other aspects) at this point replenish the thurible

d allow sufficient time for the first half of the operation in order to reach this point just as midnight arrives. as the hour strikes, approach the portrait, backwards as always, slowly unveil it, and mentally repeat the necromantic grand citation to yourself as you do so: by the mysteries of the deep, by the flames of banal, by the power of the east, by the silence of the night, and by the holy rites of hecate, i call thee by the ties of love, spirit of [name of deceased] to break thy eternal fast with me. so mote it be! then, after replenishing the incense, move backwards clockwise round the table to your seat and begin to eat your portion of your supper. as you do this, avoid looking directly at the seat opposite you. this is most important. if you break this rule, you can effectively

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

athame witches' black-hilted knife averse black, or evil, usually applied to magical processes b baculum witches' rod, staff, wand, or "broomstick" used in divination and certain fertility spells balefire ritual coven fire ban to curse bane poisonous or destructive thinorthe greater key of solomon including a clear and precise exposition of king solomon s secret procedure, its mysteries and magic rites, original plates, seals, charms and talismans. translated from ancient manuscripts in the british museum, london. by s. liddell macgregor mathers 1999 emperor norton books cincinnati, ohio f a f a editor s note. the text of this electronic edition of the greater key of solomon was taken from the american edition of 1916 published by l.w. delaurence. it substantially duplicates that edition w

en obedient, and have obeyed the commandments of the creator, feel and inhale this grateful odour, and afterwards depart ye unto your abodes and retreats; be there peace between us and you; be ye ever ready to come when ye shall be cited and called; and may the blessing of god, as far as ye are capable of receiving it, be upon you, provided ye be obedient and prompt to come unto us without solemn rites and observances on our part. the key of solomon page 38 thou shouldest further make a book of virgin parchment paper, and therein write the foregoing conjurations, and constrain the demons to swear upon the same book that they will come whenever they be called, and present themselves before thee, whenever thou shalt wish to consult them. afterwards thou canst cover this book with sacred sigi

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

ll chase away all phantoms, and they shall be unable to hinder or annoy any. with this same water thou shalt make all the preparations of the art. figure 82. figure 83. the key of solomon page 108 chapter xii. of the light, and of the fire. it hath been ever the custom among all nations to use fire and light in sacred things. for this reason the master of the art should also employ them in sacred rites, and besides those for reading the conjurations by, and for the incense, in all operations lights are necessary in the circle. for this reason he should make candles of virgin wax in the day and hour of mercury; the wicks should have been made by a young girl; and the candles should be made when the moon is in her increase, of the weight of half a pound each, and on them thou shalt engrave t

, and they being shown in each place, there shall be noises and rushings. then shall the emperor of (the spirits) say unto you: from the time of the great addus until now, there hath not been an exorciser who could behold my person, and unless those things which ye have showed unto us hath been made, ye would not now have seen me. but seeing that ye have powerfully called us, as i believe, by the rites derived from solomon, and which but few of your comrades, or exorcisers, possess, also they compel us against our will, and i therefore say unto thee that we wish to be obedient in all matters. then shall the magus place the petitions of himself and his companions, which should be written down clearly on virgin card, or paper, beyond the circle towards the king or prince of the spirits, and

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

se the spirit to depart thus: the license to depart. o thou spirit n, because thou hast diligently answered unto my demands, and hast been very ready and willing to come at my call, i do here license thee to depart unto thy proper place; without causing harm or danger unto man or beast. depart, then, i say, and be thou very ready to come at my call, being duly exorcised and conjured by the sacred rites of magic. i charge thee to withdraw peaceably and quietly and the peace of god be ever continued between thee and me! amen! after thou hast given the spirit license to depart, thou art not to go out of the circle until he or they be gone, and until thou shalt have made prayers and rendered thanks unto god for the great blessings he hath bestowed upon thee in granting thy desires, and deliver

MEANING OF MASONRY

lmshurst carefully places his designs upon the trestle board to build his thesis that the alpha and omega of freemasonry is not the repetition of the ritual nor the safeguarding of secrets, but the regeneration of the brethren. this book implores the reader to learn to see in freemasonry something more than a parochial system enjoining elementary morality, performing perfunctory and insignificant rites, and serving as an agreeable accessory to social life. the greater system of spiritual doctrine contained in the rituals is strongly emphasized. the meaning of masonry was written with a view toward promoting a deeper understanding of the fraternity, and this goal has been achieved. the ideals of the masonic fraternity have a wide appeal to the best instincts of men, and the craft has become

prove an added safeguard against the admission into the order of unsuitable members--by which is meant not merely persons who fail to satisfy conventional qualifications, but also those who, whilst fitted in these respects, are as yet either so intellectually or spiritually unprogressed as to be incapable of benefiting from initiation in its true sense although passing formally through initiation rites. spiritual quality rather than numbers, ability to understand the masonic system and reduce its implications into personal experience rather than the perfunctory conferment of its rites, are t he desider ata of the craft to-day. as a contribution to repairing the absence of explanation referred to these papers have been compiled. the first two of them have often been read as lectures at lodg

rical changes and developments in the external aspects of the craft, references to old lodges and the names of outstanding people connected therewith--these and such like matters can be read about elsewhere. they are all subordinate to what alone is of vital moment and what so many brethren are hungering for- knowledge of the spiritual purpose and lineage of the order and the present-day value of rites of initiation. in giving these pages to publication care has been taken to observe due reticence in respect of essential matters. the general nature of the masonic system is, however, nowadays widely known to outsiders and and easily ascertainable from many printed sources, whilst the large interest in and output of literature upon mystical religion and the science of the inward order life d

onic craft has grown and ramified to dimensions undreamed of by its original founders and, at its present rate of increase, its potentialities and influence in the future are quite incalculable. what seems now needed to intensify the worth and usefulness of this great brotherhood is to deepen its understanding of its own system, to educate its members in the deeper meaning and true purpose of its rites and its philosophy. were this achieved the masonic order would become, in proportion to that achievement, a spiritual force greater than it can ever be so long as it continues content with a formal and unintelligent perpetuation of rites, the real and sacred purpose of which remains largely unperceived, and participation in which too often means nothing more than association with an agreeabl

public at any rate some portion of what is known in interior circles. but ere that time comes, and that the craft itself may the better appreciate what can be told, it is desirable, nay even necessar y, that its own members should make some effort to realize the meaning of their own institution, and should display symptoms of earnest desire to treat it less as a system of archaic and perfunctory rites, and more as a vital reality capable of entering into and dominating their lives; less as a merely pleasant social order, and more as a sacred and serious method of initiation into the profoundest truths of life it is written that" to him that hath shall be given, and from him that hath not shall be taken away even that which he hath; and it remains with the craft itself to determine by its

MICHAEL FORD BOOK OF CAIN

uman-beast, covered in gray and green earth, who is decorated with human and animal bones, his familiars. cain is sought in the hidden places of the earth, for he is the ancient and knows the unknown secrets of the earth. cain also appears as the wizened old man, robed and hooded who walks the path of old oak ways within the fog. he carries a book of art, given with the belt of the devil by those rites cain became the witch father, born of azazel and lilith. cain is the adversary of flesh, who causes storms and chaos just as set himself. cain tests those upon the path and blesses those who may answer his riddles. it is indeed cain who would feed ones soul to the wolves of the shadows, when the will is weak. invoke cain in isolation and within the circle of those who are of the mark. isolat

MICHAEL FORD WITCHMOON

, werewolves and sorcerers haunted the nights, doing their work and weaving webs in your dreams. we are still there, alive in your mythologies, alive in your mind. what is witchcraft in essence? is witchcraft the worship of nature, an earth religion? not completely. the tradition, which i have studied through and learnt, is the darker side of witchcraft, far more dangerous than traditional wiccan rites however the results are much greater. do not fear the darkness of the self; let it guide you through the shadows to the light of prometheus! this work is meant as an inspirational guide, through which the individual can gain access to the subconscious and the vast resources of the mind and its elementals. witchcraft is presented in a different form than what most perceive, to this to add as

r positive workings. some exceptions can be made however not many are worth exploring. use other means. i would recommend that the sorcerer begin invoking the vampire elementals within the mind before the ones beyond. one must master the self before they seek to master their universe! being primarily an independent sorcerer, i rarely involve myself in, or work with many other magickians within my rites. one particular example displays my reasoning for this: several years ago, when we were in fact diving 'head first' into these theories, i had a sigil constructed which was based on the romanian varcolaci vampires, an astral wraith which took form flying towards the full moon on certain nights. the sigil involves an inverted pentagram within the center, thus invoking a 'sinister' reaction fr

sigil constructed which was based on the romanian varcolaci vampires, an astral wraith which took form flying towards the full moon on certain nights. the sigil involves an inverted pentagram within the center, thus invoking a 'sinister' reaction from most people. the pentagram is not by any means meant as either 'satanic' or 'evil, however to merely invoke the essence of inverse, or choronzonic rites which involve a semblance of the death posture in order to reach the heart of it's being. this sigil is a representation of night side, shadow or lunar forces. these forces are actively a part of the individual subconscious and compose most of the matter of the brain. fear not the powers of your mind, embrace the shadows! i had two partners who seemed to hold a genuine interest in magick unt

is method for a long period of time, keeping a journal based on this and other magickal training, studies and accomplishments. the magickal journal is a powerful tool and record, presenting insight into the great, vast subconscious and a record of the world of dreams. try to keep two journals, a dream book and a general magickal record containing plans,exercises, accomplishments, astral contacts, rites, etc. this will aid in your personal development and the techniques in which you employed as a part of your day to day system. it is during this time in which you practice frozen silence that you will be able to lay a foundation for astral control, shape shifting, dream control and fully exploring the functions of your human body. 24 24 yoga yoga is the process of controlling the body at all

horonzon, whom the sorcerer must pass in order to enter the abyss. choronzon is considered a demon due to it s non- form and devouring nature. it is a vampire spirit, awaiting the moment to enter the subconscious and destroy it from the inside out. once choronzon has laid hold, it keeps its hold until death and beyond. 27 27 choronzon must be banished once it is passed through when great vampiric rites are conducted, such a demon should not be let linger, nor any communication be granted due to the lying and false nature of the essence. choronzon seizes upon every point of the self which is confused, in conflict, sick or twisted. it can take and build upon any form of hate, self-pity, depression and madness. this is why the sorcerer who takes this path must be well disciplined and of a sou

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

tis, alien visitation, and genetic manipulation85 chapter 13the living macroscopesir john dee, one of the greatest satanic occultists that ever lived, was extremely wellconnected throughout the europe. along with edward kelley and others, he set aboutopening portals to other dimensions in order to speak with the angels. his fraternalcounterparts in europe, under his instruction, performed similar rites. their obsessionwas to contact extra-terrestrial, or preferably, pan-dimensional beings, the archons.to do this, he invented what was known as enochian magic which, due to theiradroit camouflaging, has been misunderstood to this day. look through the quaint images and see the truth of this. these wizards and warlocks wereinvolved, and are still involved, with the summoning of pan-dimensional

oice ofthe key monuments for the laying down of the federal city. even so we are reduced tospeculation as to which individual, or group of individuals, was behind this extraordinaryundertaking. a survey of the foundation charts used in the..building of washington d.c, reveals theimportance of astrology, and, indeed, confirms beyond doubt that astrology played animportant role in the early masonic rites. the rationale of astrology was rarely discussedserpents in the streets100atlantis, alien visitation, and genetic manipulation openly, even in masonic documents. knowledge of the stars--insofar as they were under-stood in masonic circles--was preserved as secrets best left to those with specialist knowl-edge of such things. the practice of assigning places to the rule of specific zodiacal si

antis, alien visitation, and genetic manipulation199 appendix b: book abstracts lenormant goes on to comment:in these legends we find traces of a wealthy nation, constructors of great buildings, with an advancedcivilization, analogous to that of chaldea, professing a religion similar to the babylonians; a nation, inshort, with whom material progress was allied to great moral depravity and obscene rites (p. 277)ptah a god of highest veneration who was an artificer of stone and metal.indian recordsand how could the sanskrit writings have preserved maps of ireland, england, and spain, giving theshape and outline of their coasts, and their very names, and yet have preserved no memory of the expe-ditions or colonizations by which they acquired that knowledge (p. 416) silk makingsilk making was

ernment buildings, statehouses, memorials, and evenchurches. such buildings were aligned with the stars, and with the spiritual beings who ruled the stars.(p. 124)although a survey of the foundation charts used in the early phase of the building of washington, d.c.,reveals the importance of astrology, and, indeed, confirms beyond doubt that astrology played an impor-tant role in the early masonic rites, the rationale of astrology was rarely discussed openly, even inmasonic documents. knowledge of the stars- insofar as they were understood in masonic circleswaspreserved as secrets best left to those with specialist knowledge of such things (p. 124)washington monumentthe cornerstone for the washington monument was laid at the northeast corner of the foundation in theearly afternoon of july 4

MICHAEL W FORD THE VAMPIRE GATE

anic drive. luciferian witchcraft represents perhaps the major part of his published accomplishments to date. the first editions of most of his works are disappearing into private libraries of occult collector's items-and their prices are increasing enormously. with this fact in mind, luciferian witchcraft gathers together in one huge compendium many of the shocking rituals and bizarre initiation rites of black magick that have established ford as the most cutting-edge exponent of the left hand path tradition in america today. the book begins with a lengthy and highly scholarly exposition of the place of the draconic adversary within historical magick. set typhon, the egyptian god of darkness, ahriman, the persian devil and his whore of darkness, the adversary and the bride of the devil, c

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

ical and magical system presenting a grounded and understandable form of working with the qlippothic tree of da ath and tunnels. the second part of the grimoire is based on the ritualistic inversions of the avestan texts and the forbidden path of predatory spiritualism. liber hvhi contains the 22 spheres of the infernal qlippoth, the methods of filling and draining those shells and the luciferian rites of the supper of cain, symbolic of the first satanist from the ancient hebrew texts relating to the devouring process from a symbolic and ritualistic approach. no matter what name the adversary has been called by, from the ancient persian cult of yatukih sorcerers ahriman or angra mainyu, his bride jahi or az, to the hebrew samael and lilith, the luciferian current has remained strong beneat

around the cult of daeva-yasna, the persian demon-sorcery of yatuk dinoih.contains the rituals of dream, ritual and astral vampirism as an initiatory tool, other cabalistic workings presenting the qlippoth and the tree of da ath or hidden wisdom. contains the grimoire based on ancient egyptian vampirism, liber aapep, luciferian magick practice,the chaos cult workings of choronzon as vampire, the rites of hecate, the infernal and luciferian sabbat, and the foundations of satanic practice in magick. containing in this massive grimoire is also a study of the order of nine angles from a luciferian perspective, centered around their forbidden workings including the appearance of lilith-babalon as baphomet, the mistress of blood. 93 luciferian goetia a book of howling by michael w. ford printed

MICHAEL WYNN THE SOUL TRAVELERS

lowing those on both sides to interact temporarily. i have even heard that on nights such as halloween, the veil is thinner at all points. traditionally ancient man marked these locations with massive stone monuments and structures; the pyramids, and stonehenge to name a few examples; i have heard stonehenge to be particularly powerful. understandably, ancient man conducted many magic rituals and rites of transformation at these locations. but these special locations on earth s surface don t occur only as hotspots, but also as linear paths that circled the earth. in the past, these paths were called dragon paths or dragon lines, but the modern term for these linear-shaped regions is ley lines. these geometrically inclined paths may not represent the only weak points in the veil but, perhap

-lives, as opposed to the human, whose soul is fresh and will only die once. this cycle of death and rebirth is often symbolized with a serpent eating its own tail. the many names these converted ones have gone by throughout the centuries are: witches, warlocks, druids, vampires, and of coarse the jedi. although freemasons do in fact conduct real rituals of transformation, they also reenact those rites by having initiates lowered into a pyramid while blindfolded. the good folks at yale s skull and bones fraternity also reenact the ritual of death and rebirth by climbing into a coffin and being reborn as bonesmen. after which they are allegedly told that they are now superior to the human cattle (considering the pedigree of its members, i m sure they were already under that impression. thes

MICHAEL W FORD NOX UMBRA

his shadow form is but of you, thus you should seek a regular communion with such spirits. prayer of akhtya purpose of ritual to achieve aethyric communication, inspiration and self-initiation through the anthropomorphic assumption of identity. akhtya was considered an "evil" sorcerer, the founder of yatus, or yatuk-dinoih (witchcraft- a guild of sorcerers who practiced black magic or adversarial rites under the direction or path of ahriman in ancient persia. yatuk/yatus is considered now a left hand path approach to witchcraft, that is by encircling the self one may achieve self-initiation into the mysteries of the adversary, the opposition of self against the natural order. the image or archetype through which self is in awakening is the image of ahriman, refer to the khorda avesta (book

MORALS AND DOGMA

tically: it endeavored to illustrate what it could not explain; to excite an appropriate _feeling, if it could not develop an adequate _idea; and to make the image a mere subordinate conveyance for the conception, which itself never became obvious or familiar. thus the knowledge now imparted by books and letters, was of old conveyed by symbols; and the priests invented or perpetuated a display of rites and exhibitions, which were not only more attractive to the eye than words, but often more suggestive and more pregnant with meaning to the mind. masonry, successor of the mysteries, still follows the ancient manner of teaching. her ceremonies are like the ancient mystic shows--not the reading of an essay, but the opening of a problem, requiring research, and constituting philosophy the arch

o escaped from the deluge and began to be the parents of a new race, on the summit of mount albordi. seven cyclopes, also, built the walls of tiryus. celsus, as quoted by origen, tells us that the persians represented by symbols the two-fold motion of the stars, fixed and planetary, and the passage of the soul through their successive spheres. they erected in their holy caves, in which the mystic rites of the mithriac initiations were practised, what he denominates a high _ladder, on the seven steps of which were seven gates or portals, according to the number of the seven principal heavenly bodies. through these the aspirants passed, until they reached the summit of the whole; and this passage was styled a transmigration through the spheres. jacob saw in his dream a _ladder_ planted or se

s, their system of angels and their astronomy, were all foreign. sadduceeism arose merely from an opposition essentially jewish, to these foreign teachings, and that mixture of doctrines, adopted by the pharisees, and which constituted the popular creed. we come at last to the _essenes_ and _therapeuts, with whom this degree is particularly concerned. that intermingling of oriental and occidental rites, of persian and pythagorean opinions, which we have pointed out in the doctrines of philo, is unmistakable in the creeds of these two sects. they were less distinguished by metaphysical speculations than by simple meditations and moral practices. but the latter always partook of the zoroastrian principle, that it was necessary to free the soul from the trammels and influences of matter; whic

ngs, the sovereign of the elements, the primitive progeny of time, the most exalted of the deities, the first of the heavenly gods and goddesses, the queen of the shades, the uniform countenance; who dispose with my rod the numerous lights of heaven, the salubrious breezes of the sea, and the mournful silence of the dead; whose single divinity the whole world venerates in many forms, with various rites and by many names. the egyptians, skilled in ancient lore, worship me with proper ceremonies, and call me by my true name, isis the queen" the hindu vedas thus define the deity "he who surpasses speech, and through whose power speech is expressed, know thou that he is brahma; and not these perishable things that man adores "he whom intelligence cannot comprehend, and he alone, say the sages

ans, as moses and solomon had done, and borrowed its hieroglyphics and the ciphers of the hebrews. their principal rules were, to exercise the profession of medicine charitably and without fee, to advance the cause of virtue, enlarge the sciences, and induce men to live as in the primitive times of the world. when this degree had its origin, it is not important to inquire; nor with what different rites it has been practised in different countries and at various times. it is of very high antiquity. its ceremonies differ with the degrees of latitude and longitude, and it receives variant interpretations. if we were to examine all the different ceremonials, their emblems, and their formulas, we should see that all that belongs to the primitive and essential elements of the order, is respected

MOTTA MARCELO THE COMMENTARIES OF AL

his conscious care. they are not, like the traditional ordeals, formal, or identical for all; the candidate finds himself in circumstances which afford a real test of conduct, and compel him to discover his own nature, to become aware of himself by bringing his secret motives to the surface. some of the rituals have been made accessible, that is, the magical formulae have been published. see "the rites of eleusis "energized enthusiasm" book 4, part iii, etc. note the reference to 'not' and 'all. also, the word 'known' contains the root gn 'to beget' and 'to know; while 'concealed' indicates the other half of the human mystery. the 'other half of the human mystery is, of course, woman. aspirants must not fret because the rituals are 'half concealed. those who practice seriously attract the

. this verse is a categorical statement, to be taken in the most objective way by any aspirant to initiation. all the rituals, words and signs of past initiatic orders are abrogate. you must not 1 et yourself be conned by any of them. see "the ship. asar and isa are one, that is, they are different forms of the same formula, the central formula of the minor mysteries. the difference between their rites is simply a matter of psychological convenience. see liber 175, verse 2, for this important point "let asar be the adorant. in our system, the candidate presents himself before horus, to invoke him, under the paraphernalia of asar. if the candidate is wise, he will make sure that he possesses the magical and mystical powers of which the paraphernalia are merely the symbols. for ra-hoor-khuit

that the whole story of oedipus is a veil of the mysteries of eleusis. serious students are referred to lxv, v. 34-40; vii, vii, 22-24; cccxxxiii, 26, and the commentary thereon by a.c. 21. setup my image in the east: thou shalt buy thee an image which i will show thee, especial, not unlike the one thou knowest. and it shall be suddenly easy for thee to do this. verses 2 1-30 seem to refer to the rites of public worship of ra hoor-khuit (nothing of the sort. the rites of worship shall always remain private. see the mass of the phoenix, liber xliv) the word "set" is curious is there here a reference to set the god? with regard to the old comment, i did indeed find an image of the kind implied. but there seems no special importance in this. i am inclined to see some deeper significance in th

e in the animal kingdom is his cognate symbol the phallus, representing love and liberty. ra-hoor-khuit, like all true gods, is therefore a solar-phallic deity. but we regard him as he is in truth, eternal; the solar-phallic deities of the old aeon, such as osiris "christ, hiram, adonis, hercules, etc, were supposed through our ignorance of the cosmos, to 'die' and 'rise again. thus we celebrated rites of 'crucifixion' and so on, which have now become meaningless. ra-hoor-khuit is the crowned and conquering child. this is also a reference to the 'crowned' and conquering 'child' in ourselves, our own personal god. except ye become as little children, said 'christ, ye shall not enter into the kingdom of god. the kingdom is malkuth, the virgin bride, and the child is the dwarf- self, the phal

will is not to be daunted or suppressed; but within their limits they have done excellent work. some technical aspects of this verse must be mentioned. first, the ordeal x consists in the perception that 666 is the christ, or messiah, of this aeon. this perception must be intuitional; it cannot be a matter of dogma or of faith. whosoever does not have it is not qualified to officiate at thelemic rites. as to public rites, the extant religions will remain untouched by us. strange as it may seem, there shall be no 'holy wars' or persecutions. any cult is allowable, provided it does not try to frighten people into conversion with threats of 'hell' or condemnation, and provided its faithful do not try to attack, punish, or pressure those of other creeds. see liber oz 'let all be worshipped, f

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

the mental qualifications of their gods were of a much higher order than those of men, but nevertheless, as we shall see, they were not considered to be exempt from human passions, and we frequently behold them actuated by revenge, deceit, and jealousy. they, however, always punish the evil-doer, and visit with dire calamities any impious mortal who dares to neglect their worship or despise their rites. we often hear of them visiting mankind and partaking of their hospitality, and not unfrequently both gods and goddesses [8]become attached to mortals, with whom they unite themselves, the offspring of these unions being called heroes or demi-gods, who were usually renowned for their great strength and courage. but although there were so many points of resemblance between gods and men, there

on immortal, but that her fatal curiosity had rendered this impossible, adding, however, that the child, having slept in her arms, and been nursed on her lap, should ever command the respect and esteem of mankind. she then desired that a temple and altar should be erected to her on a neighbouring hill by the people of eleusis, promising that she herself would direct them how to perform the sacred rites and ceremonies, which should be observed in her honour. with these words she took her departure never to return. obedient to her commands, celeus called together a meeting of his people, and built the temple on the spot which the goddess had indicated. it was soon completed, and demeter took up her abode in it, but her heart was still sad for the loss of her daughter, and the whole world fel

ncies, and thus the people of greece came to regard as an article of religious belief what, in the first instance, was nothing more than a poetic simile. in the temple erected to demeter at eleusis, the famous eleusinian mysteries were instituted by the goddess herself. it is exceedingly difficult, as in the case of all secret societies, to discover anything with certainty concerning these sacred rites. the most plausible supposition is that the doctrines taught by the priests to the favoured few whom they initiated, were religious truths which were deemed unfit for the uninstructed mind of the multitude. for instance, it is supposed that the myth of demeter and persephone was explained by the teachers of the mysteries to signify the temporary loss which mother earth sustains every year wh

her in a gauzy veil. the animals sacred to her were the dove, swan, swallow, and sparrow. her favourite plants were the myrtle, apple-tree, rose, and poppy. the worship of aphrodite is supposed to have been introduced into greece from central asia. there is no doubt that she was originally identical with the famous astarte, the ashtoreth of the bible, against whose idolatrous worship and infamous rites the prophets of old hurled forth their sublime and powerful anathemas. venus. the venus of the romans was identified with the aphrodite of the greeks. the worship of this divinity was only established in rome in comparatively later times. annual festivals, called veneralia, were held in her honour, and the month of april, when flowers and plants spring forth afresh, was sacred to her. she wa

to old age, and they both refused to make the sacrifice demanded of them. alcestis, page 83 however, who had secretly devoted herself to death for her husband, was seized with a mortal sickness, which kept pace with his rapid recovery. the devoted wife breathed her last in the arms of admetus, and he had just consigned her to the tomb, when heracles chanced to come to the palace. admetus held the rites of hospitality so sacred, that he at first kept silence with regard to his great bereavement; but as soon as his friend heard what had occurred, he bravely descended into the tomb, and when death came to claim his prey, he exerted his marvellous strength, and held him in his arms, until he promised to restore the beautiful and heroic queen to the bosom of her family. whilst pursuing the peac

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

nding on the type of coven one seeks to join. in most instances the initiate is a woman; though, in some cases a man will be initiated into the coven. the coven master enters the room and draws a magic circle on the floor. the spirits of the north are called upon to witness the ceremony with the words, i summon, serve, and call ye up mighty ones of the north to guard the circle and to witness our rites. the initiate is led naked to the center of the circle with her hands tied behind her back, and blindfolded. at the center of the circle she repeats a solemn vow, then she is presented to each member of the coven who greet her with a kiss. next she is introduced to the spirits of the four cardinal points. she then kneels in the center of the circle and repeats another vow. she is asked what

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

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ion of mason does not correspond directly to the modern specialization, but included an extensive knowledge of architecture. the organization was represented hierarchically. 2. the organization extended beyond a strictly professional framework. its members considered themselves brothers and provided mutual assistance. 3. the association, in both its operations and assistance, followed traditional rites. members were accepted into it through an initiation and the brothers were united by sacred practices that were illustrative of an asceticism, an indispensable condition for the realization of the work. 4. the association accepted members who were not practitioners of the trade. 5. the association displayed and highlighted its character of universalism. 1 2 introduction this study of freemas

llege's departments. it normally had a tetrastyle (a four-sided portico) on which the college rules were posted. the arca or cashbox of the community was kept there. it was in the schola, before altars or images of the gods, that sacrifices were preformed and where artisans of the same craft or the enthusiasts of a cult would join together in pious solidarity on certain days. one of the principal rites was the repas presided over by a magister coenoe. there can be no doubt that these meals had religious meaning, at least originally. their degeneration into something lesser did not occur until later and was one reason why the julia law (67-64 b.c) limited their number. professional worship in the collegia and the conversion to christianity we now return to the fundamental nature of ancient

orphans upon his death. as a testament to the collegiates' relationship and the charity it inspired, these colleagues are described as brothers (fratibus suis) in an inscription of the collegium of velabre from the time before christianity. at the death of one of its members, the collegium could be counted on to step in to ensure honorable obsequy and to oversee the fulfillment of the prescribed rites. among the romans, the sepulcher, intimately connected to the sacra gentilitia, or family rites, held great importance. people wanted assurance that they would not be tossed into one of the atrocious mass graves common to that era and that their college would see to their funeral arrangements.those who were buried together contracted a kind of intimate fraternity and kinship.13 the sacred ch

truth permeated more and more of human life. in the middle ages it became one of the principles of social organization. even at the beginning of the fifteenth century, fra angelico's contemporaries would say that angels came down to paint his painting during the inspired slumber of this incomparable dominican monk. on the social and practical plane, it is not out of the question that traditional rites of the collegia survived during the time of the late empire, despite the triumph of christianity and its transformation into the state religion. with their initiatory and sacred value adapted to the new spirit of the age, these rites had in their favor the strength of popular custom and the people's interest in retaining them as signs of identification and professional secrets. it is general

velopment of which took place in the sixth century under emperor justinian. roman institutions experienced their fullest development at this time. the collegia were no exception, becoming some of the principal cogs of byzantine life. religious at their foundations, these collegia had to transform their pious practices under christianity's influence, but it is very likely that they preserved their rites and symbols, principally those connected to their operational secrets. symbols remain but their interpretations change: this is a law of evolution. nor is it to be doubted that eastern influences were at work in this area as they were in others. in fact, they became so imbedthe collegia and the barbarian invasions 31 ded that several centuries later, the crusaders had trouble recognizing the

NECRONOMICON ALAZIF

ursedness shall stain the earth. of ye times and ye seasons to be observed whenever thou would'st call forth those from outside, thou must mark well the seasons and times in which the spheres do intersect and the influences flow from the void thou must observe the cycle of the moon, the movements of the planets, the sun's course through the zodiac and the rising of the constellations. ye ultimate rites shall be performed only in the seasons proper to them, these be: at candlemas (on the second day of the second month, at beltane (on the eve of may, at lammas (on the first day of the eighth month, at roodmas (on the fourteenth day of the ninth month, and at hallowmas (on november eve. call out to dread azathoth when the sun is in the sign of the ram, the lion, or the archer; the moon decrea

le hastur on candlemas night, when sol is in aquarius and mercury in trine. supplicate great cthulhu only at hallowmas eve when the sun abides within the house of the scorpion and orion riseth. when all hallows falls within the cycle of the new moon the power shall be the strongest. conjure shub-niggurath when the beltane fires glow upon the hills and the sun is in the second house, repeating the rites of roodmas when ye black one appeareth. to raise up ye stones to form ye gate through which they from ye outer void might manifest thou must set up ye al azif page 2 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 stones in ye elevenfold configuration. first thou shalt raise up ye four cardinal stones and these shall mark ye direction of ye four winds as they ho

on decreasetth in her light, turning thy face to ye direction of their coming, speaking ye words and making ye gestures that bringeth forth ye old ones and causeth them to walk once more ye earth. al azif page 3 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 of diverse signs these most potent signs shall be so formed with thy left hand when thou employeth them in ye rites ye first sign is that of voor and in nature it be ye true symbol of ye old ones. make ye thus whenever thou wouldst supplicate those that ever waite beyond the threshold. ye second sign is that of kish and it breaketh down all barriers and openeth ye portals of ye ultimate planes. in ye third place goeth ye great sign of koth which sealeth ye gates and guardeth ye pathways. ye forth sign is

set aside. for each of seven nights thou shalt bathe the vessel in moonlight for the space of one hour- keeping it concealed beneath the cloth from cock-crow till sunset. all this being accomplished the incense shall be ready for use and possessed of such vertue that he that useth it with knowledge shall have power to call forth and command the infernal legions. nota: when employed in ye ultimate rites the incense may be rendered more efficacious by the addition of one part powdered mummy-egypticus. employ the perfume of zkauba in all ceremonies of ye ancient lore casting ye essences upon live coals of yew or oak. and when ye spirits drawn near, the vaporous smoke shall enchant and fascinate them, binding their powers to thy will. editor's note: in the published edition a series of planeta

ONYX TABLET OF SET

revision: august 8, 1999 ce the most obvious activity of the priesthood is to expand their interaction with the prince of darkness by thought and action. there are some useful questions to consider. why did set increase the essence available to the priesthood at this time? why is the presence of isolate self-consciousness in us necessary for the evolution of that quality? what kinds of initiation/rites of passage beyond the temple of set are available? how can i foster my initiation by using the whole wide world as well as the temple of set? how can i be a better priest? what is the optimal role of myself as an initiator? what are my long-term goals as priest? what aspects of my life experience and education should i bring to the temple to make available as teaching? am i challenging my sh

thing upon which you feel an overpowering need to comment. you know that a course correction is needed, and sometimes without even thinking it through you give one. sometimes this shock is what the person needs desperately; other times it's what causes him to leave the temple. what is this phenomenon? is it set ordering us to speak? why is it part of the iii* experience? set is connected with two rites of rebirth in egypt, the heb-sed (or national rebirth, and the opening of the mouth (individual rebirth. in the later ceremony, a doubled-headed knife (the pss-kf knife which egyptologist ann macy roth has recently demonstrated to represent the forked tail of set) made of iron (bia-en-pet "metal of heaven" since most pre-xviii dynasty iron in egypt was of meteoric origin) was used to pry ope

PATRON OF SORCERY

. his account of the working corresponds pefectly with descriptions in demotic and greek magical papyri that have come into our hands (robert k. ritner, the mechanics of ancient egyptian magical practice, chicago: university of chicago, 1993, p. 219. we thus have cause to think that these papyri reflect authentic temple practice, and that priests of egypt under greek and roman rule performed such rites until the temples were shut down. whether this includes the invocation of set for aggressive magic, under temple auspices, is an open question. however diabolized set ma y have become in the final days of ancient egypt, the papyri show that his esteem among magicians survived the destruction of his temples and images. the spells of the theban cache found their way onto curse tablets in rome

PHILIP NEIL MYTHS LEGENDS EXPLAINED

also of the immortals, the single manifestation of all gods and goddesses that are. holding the world together in the mysteries of eleusis in ancient greece, the great goddess formed the central focus of greek religion (see p. 29. these rituals, open only to the initiated, related to the myth of the grain goddess demeter, and her daughter persephone, the ineffable maiden. those who witnessed the rites were assured of a new birth in death. the mysteries were thought by the greeks to hold the entire human race together. such a belief illustrates the crucial importance of myth in holding the world together, just as the cosmic serpent coils securely around the earth in the fon creation story. australian aborginal stories about the dreamtime, such as the gunwinggu story of lumaluma (see pp. 10

the form of a goat or ram; or even that pan, a name meaning all, was born after penelope slept with all her suitors while her husband was away (see p. 65. pan was also able to inspire the sudden, groundless fear known as panic. for example, in 490 bce, he is said to have caused the persians to flee in terror from the athenians, in return for the athenians worshiping him and performing ceremonial rites. these later became the roman lupercalia, a festival dedicated to the fertility god faunus. half-goat pan s goat-form inspired the conventional depiction of the christian devil; some writers see the devil-worship of the european witchcult as a continuation of the rites of pan. pan and syrinx by fran ois boucher (1703 70) this painting shows pan, who has fallen in love with the beautiful nymp

s, maenads, and bassarids. the god pan the god pan (see pp. 42 43, seen here playing the pan pipes, is often in dionysus company. some sources even suggest that dionysus was his father. although he has goatlike characteristics, he is not a satyr. trees the yew, fir, fig, ivy, and vine were all sacred to dionysus. revelers the orgiastic worship of dionysus lasted until 186 bce when the bacchanalia rites were suppressed by decree of the roman senate. dionysus and ariadne by johann georg olatzer (1704 61) dionysus and ariadne celebrate their marriage with their friends. the painting contains plenty of references to dionysus role as god of the vine. satyrs the satyrs were spirits with some goatlike characteristics, not least their uninhibited lust. dionysus himself was the father of the phalli

ord, the god of the sea. ask, the first ma n ask and his wife embla were the first man and woman. they were created by odin from logs on the seashore and are said to be the ancestors of all mankind. ear of corn freyr holds an ear of corn, in token of his role as the god who controls rain and sunshine. he is also a god of fertility, and some kind of ritual marriage seems to have formed part of his rites. his sister freya, who was probably originally a fertility goddess, became regarded as a goddess of battle, love affairs, and soothsaying. thor, god of thunder this bronze statuette depicts thor, the thunder god whose weapon was the hammer mjollnir. mjollnir was given to thor by the god loki (see p. 71, who had tricked the dwarves into giving it to him. it could never miss its mark, and retu

nd that the moon s message was, as i die, and dying perish, so you shall die and come wholly to an end. when the hare returned and told the moon what he had said, she was angry and struck him on the nose. since then, the hare s nose has been slit; but people still believe what the hare told them. the voodoo gods 90 worshipers the worshipers following ogoun hope to be possessed by a loa, in voodoo rites. the loa displaces the worshiper s soul, or gros-bon-ange (big-good-angel, which will survive mortal death to become one of les invisibles, the spirits. ogoun ogoun, god of war, fire, and patron of ironworkers, rides up on his white horse. in his role as a military leader, ogoun has also acquired many political skills; the conference of the gods on the future of haiti cannot start without hi

PHOSPHORUS

ne (lunar) and the goddess of death and birth. the crimson caul and the birth of lilith within the luciferian circle. a minimum four page essay on the goddess and how this feminine aspect is used within the male or female. see nox umbra, book of cain, book of the witch moon and yatuk dinoih. 3. creation of famulus (familiars) both lesser and greater. submit records and techniques used in creation rites. 4. grimoire working with the red dragon/grand grimoire famulus lucifuge rofocale. pact made with this daemon to invoke and become essentially, to open the way of shadow. 5. cain as the offspring of lilith& samael. tubal qayin and how this force represents initiation into the luciferian mysteries. this is a foundation work to future work with cain in the next grade. the book of cain 6. goeti

s a point of selftransformation, shape shifting and astral lycanthropy via nox umbra, see correlation between higher grades of toph and the botd. 3. the initiate will undergo the challenges of the necromantical flame, the becoming in the emerald flame of azrael and scribe their own self-designed grimoire of necromantic practice. 4. the guardian of the threshold satanas and the initiatic familiar. rites of phosphorus the initiation of the bloodied caul the birth of the initiate unto the light of phosphorus the initiate will have a robe of white which is symbolic of the light of lucifer before the fall. the virgin initiate shall enter the light of phosphorus to be born in the darkness of the initiator of the path, azal ucel. let the altar be decorated in the manner of which the sorcerer choo

. al ghul, serpent tongue which arouses perception i invoke thee! i do affirm hecate, goddess of crossroads, enchanter of nightmares, guardian of shades and the howling beasts, bless my path with your eyes which are always seeing bless me with the fallen star of azazel, as lightening i awake! i do affirm ahriman, prince of darkness and the beast in flesh spectral shadow who is lucifugus, bless my rites with the astral shape of the toad and the serpent dragon open thy eye as algol! i do affirm lucifer azazel, fire born angel of the abyss, who comes forth in the earth as the devil and djinn of flame before me is algol my essence, my desire, my will within me sparks the black flame of set, the forge of cain! within me now is algol this demon star is my image of becoming! i summon this flame t

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

e must be impacted from all sides. lucifer is to be absorbed and forgotten. the fall is simply the seraphim descending into the flesh, the brain of the sorcerer. lucifer must be channeled into the spirit itself and become aligned with the holy guardian angel for a unity to be complete. productivity therefor rises and a strong sense of character is built even further. individuals who attempt these rites must already be of sound mind as the dangers of such if failure occurs are far too real. insanity, which is displacement and unbalance of the many selves that form one union are disrupted and madness overtakes the self. the black magician must be fully balanced in order to avoid the dangers that tempt even the most stable minded. the shadowing forth of lucifer occurs once the self absorbs an

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

he rite of mis- volume j, c a a b b e h raim, also borrowed from the rituals of the scottish rite, hoping to capitalize on the scottish rite s popularity and success.although regular masonic authorities quickly condemned them as spurious and clandestine, small groups were occasionally revived in the united states until they were finally absorbed, beginning in the b j d as, by the grand college of rites of the united states of america. the grand college of rites, which does not to practice any of its rituals, remains the only regular masonic organization in the united states with authentic claims to the rites of memphis and misraim. albert pike s 1865 allocution early in his career albert pike paid little attention to either of these rites. his earliest comments reflect a type of sympatheti

the rites of memphis and misraim, b i g c v h a.these were translated by our assistant redactor-general, fellow john black vrooman.3 for some unknown reason illustrious cummings s excellent but littleknown paper was never published in full. fortunately, however, illustrious arturo de hoyos, d d x, who serves as the grand archivist and chairman of the publications committee of the grand college of rites of the u.s.a, located a copy of brother cummings s paper in the archives of the grand college of rites,which we are now pleased to publish.william leon cummings,m.d.,one of the ablest masonic scholars of his day, served as grand chancellor of the grand college of rites during the b j e f v e g year.he is best known as one of the contributors to and editors of coil s masonic encyclopedia( b j

ized by the grand orient, and the only ones allowed; all other titles or decorations are interdicted by articles e c, e d, e e and c g c of the statutes-general. the use of masonic decorations, indicating degrees above the d dd degree, is, then, not only a violation of the law, but the negation of the principles embodied in articles b b and b j of the constitution, which places all masons and all rites under the level of equality among themselves. we learn, in the meanwhile, that in contempt of these wise principles, and despite the general prescriptions of the law, masons present themselves in the lodge, and at different masonic reunions, decorated with jewels and cordons not authorized, and which have no claim to be authorized: that some lodges,under the form ofmasonic rewards, distribut

specially, their ninety masonic degrees; that their admission,upon these conditions, far from being a new step taken in the grand orient towards unity, would, on the contrary, be to remove it to a greater distance; has, in its session of b bth february, inst, unanimously determined to reject the request of these brethren,with permission to them to constitute themselves into a lodge, in one of the rites recognized by the grand orient, conforming to art. b a e et seq. of our statutes, and to establish their qualifications in that respect. i hasten, very dear brethren, to bring this decision to your notice, that you may be enabled to act definitively upon it. receive, very dear brethren, the assurance of my affectionate sentiments. the grand master adjunct of the order, charged ad interim wit

nother distinctive name, and shall not use the word mizraim, except to indicate the manner of the work of the lodge. these conclusions were put to the vote and adopted. b g c heredom albert pike& william l. cummings t h e sp u r iou s r i t e s of memph i s and misraim william l. cummings, 33 x this study was made by a committee, headed by william l. cummings, m.d, of and for the grand college of rites of the united states of america, and is issued by the grand college as the first of a series of historical treatments of various dormant rites of or associated with speculative freemasonry in the united states, as a service to legitimate freemasonry of america. membership in the grand college of rites (of which harold v. b.voorhis, p.g.c, d d washington square,west,new york city, n.y. is gra

PROMETHEUS

. hyginus fabulae 144 the kneeler. others say he is prometheus, bound on mount caucasus. hyginus astronomica 2.6 arrow. this arrow, they say, is one of the weapons of hercules, with which he is said to have killed the eagle which ate the liver of prometheus. it seems not unprofitable to speak of prometheus at greater length. when the men of old with great ceremony used to carry on the sacrificial rites of the immortal gods, they would burn the victims entire in the flame of the sacrifice. and so, when the poor were prevented from making sacrifices on account of the great expense, prometheus, who with his wonderful wisdom is thought to have made men, by his pleading is said to have obtained permission from jove for them to cast only a part of the victim into the fire, and to use the rest fo

s there were he covered with the other skin and put it down between them, offering jove [zeus] the choice of either part for himself. jupiter, although he didn t act with divine forethought, nor as a god who ought to foresee everything, was deceived by prometheus sine we have started to believe the tale! and thinking each part was a bull, shoe the bones fo r his half. and so after this, in solemn rites and sacrifices, when the flesh of victims has been consumed, they burn with fire the remaining parts which are the gods. but, to come back to the subject, jupiter, when he realized what had been done, in anger took fire from mortals, lest the favour of prometheus should seem to have more weight than the power of the gods, and that uncooked flesh should not be useful to men. prometheus, howev

RABBI MOSHE WISNEFSKY APPLES FROM THE ORCHARD THE ARIZAL ON THE PARASHAH

er, i.e, from faith, delight, and will) therefore, of the israelites, who were already rectified of this [g-d told moses] esanctify me every firstborn f of theirs, but not the firstborn of the mixed multitude, who are not yet rectified and not yet worthy of this commandment. moses saw that if now, at the beginning of g-d fs giving of the commandments.this being the first of them after that of the rites and festival of passover.he would immediately tell them about this commandment, and the mixed multitude would hear the words gsanctify me every firstborn cof the israelites h (and not of the mixed multitude, they would throw off the yoke [of the commandments] and revert to their former [idolatrous] ways, seeing that they are of lower status [this is] especially so since [we must remember] th

ad. this is because the priests manifested chochmah, the beginning, the high priest of all the ten sefirot. the right axis of the sefirotic array alludes to the three types of priests: chochmah to the high priest, chesed to the regular priests, and netzach to the assistant [segan] priests. the left side of the sefirotic tree alludes to the levites.11 the priests, who officiated at the sacrificial rites in the temple, channeled the divine benficence downward to the people, and thus manifested the attribute of chesed, g-d fs lovingkindness. the levites, in contrast, accompanied the temple service with music, arousing the emotions of the people and focusing their consciousness upward, on g-d. this ascent is an attribute of gevurah, g-d fs strict judgment, for any ascent implies a transcedence

its existential entrapment in anti-spirituality and ascends back to its source, spiritualizing reality in the process. when all the sparks will have been liberated in this way, the world will have attained its maximal spiritual potential and mashiach will come. the prototypical example of this process is the sacrificial service in the holy temple. the temple is the microcosm of creation, and the rites performed within it are both symbolic of and actualizations of the wider divine service that mankind performs in the world at large. to wit: salt is a mineral, and through it the mineral kingdom was rectified. the wine and the oil [offered with the sacrifices] rectified the vegetable kingdom. the animals rectified the animal kingdom. the confession the animal fs owner recited over the animal

ose those who are far. the hebrew for gsacrifice h (korban) is from the verb gclose h (karov; the sacrifice is designed and intended to bring the offerer close to g-d. it can also happen sometimes that [the sinner descends and] is found in the animal fs food [in either case, whether he is reincarnated into the animal or its food, the animal] is thereafter offered on the altar. and when the proper rites are performed on it [the human soul within it] is brought close again to its source and rectified. even if the sacrificial animal does not contain any reincarnated human soul within it, it nonetheless contains within it something of the 288 sparks [from the vessels world of tohu] that fell and shattered; these are now rectified. all animals (and, indeed, all physical reality) contain sparks

spiritual energy is transmitted in a highly diluted form to the lower levels of creation. they bypass the intellect (abba and ima) altogether; the intellect plays no role in the creation of the emotions (z feir anpin. these four hairs and four white areas are manifestations of the four yuds in the milui of the name havayah whose numerical value is 72. 3 leviticus 16:4. this chapter describes the rites the high priest performs on yom kippur. the arizal on parashat tzav 435 the name havayah can be spelled out four different ways, as we mentioned previously (in our discussion of parashat terumah. when is spelled out such that its numerical value is 72, four yuds are used. this spelling out of the name is associated with the sefirah of chochmah [the numerical value of] each of these [four] yu

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

describing the temple in reference to the sephiroth, it says: the temple as arranged in the neophyte grade of the order of the golden dawn in the outer, is placed looking towards the yh or yhvh in malkuth in assiah. that is, as y and h answer unto the sephiroth chokmah and binah in the tree (and unto abba and aima, through whose knowledge alone that of kether may be obtained) even so, the sacred rites of the temple may gradually, as it were, in spiteof himself, lead the neophyte unto the knowledge of his higher self (italics mine) there are several other passages confirmatory of this important set of ideas. one of them relates to the hierophants' wand which "represents him as touching thereby the divine light of kether and attracting through the middle pillar to malkuth" another concerns

onstant source of irritation. particularly, when we remember that they were issued to satisfy people spiritually hungry, and yearning with an indescribable hunger for but a few crumbs of the divine wisdom. learned dissertations have been published describing in meat detail the folk customs of australian aborigines and i l n e s iaannd other irimftive peoples. all the strange habits and unfamiliar rites of these tribes are varaded before our w e -f rom theirkour of birth, through the vicissitudes of their ;motional life, to th; moment of death and interment. we are asked to accept that these are initiations. the sole import attached to the word"initiation"in this connection is that of the formal acceptance of a boy at puberty, for example, into the communal life of his people. moreover, jan

ort attached to the word"initiation"in this connection is that of the formal acceptance of a boy at puberty, for example, into the communal life of his people. moreover, jane e. harrison, sir j. g. frazer and a host of other excellent scholars have provided us with a wealth of anthropological data so far as the greeks <32> and romans of another day are concerned. some knowledge of their religious rites and observances is displayed. the daily habits of the people are carefully noted and recorded in many a tome. they also describe, though more haltingly and with rather less confidence, the circumstances surrounding the ancient mystery cults. the symbolism of these mysteryreligions was, we see, in certain aspects uniform. all were dramas of redemption, plans of salvation, ways of purgation. d

common sense, so-called, succeeded wholly to explain away. and the reason no doubt it this. though the early writers felt no hesitancy in expounding certain principles of the philosophy of their mysteries, none felt it incumbent upon hiiself to record in black and white the practical details of the magical technique. hence it is, in the absence of a description of the practical elements of these rites, that our scholars, anthropologists and philosophers do not feel inclined to attach much significance to the ancient mysteries other than an ordinary religious or philosophic one. that is, it is their belief that ordinary notions of an advanced theological or philosophical nature were promulgated therein. for i may add in passing the complete esoteric technique of initiation has never previo

rit, but its equilibriation and harmony in the heart of man. despite the fact that the whole of this intricate symbolism can hardly be realised by the candidate at the time of his initiation, its intrinsic value is such that unconsciously as an organised body of sug <47> gestion it is perceived and noted and strikes the focal centre. we are taught by tradition that the entire object of the sacred rites was the purification of the soul so that its power could gradually dissolve the impediments of, and percolate through, the heavy body and opaque brain "know" says synesius "that the quintessence and hidden thing of our stone is nothing else than our viscous celestial and glorious soul drawn out of its minera by our magistery" hence the entire trend of the preliminary neophyte grade of the go

RELIGIOUS TENANTS OF THE YEZIDI

solomon (the goetia) trans. s.l.mcgregor mathers, ed by aleister crowl.m during our stay at mosul in 1842-44, we made several excursions among the yezeedees, visiting all their principal villages in the neighbourhood, and holding frequent intercourse with the beads of their community. in 1850 we resided for two months at ba-sheaka, where we had an opportunity of witnessing many of their religious rites and ceremonies, and of gleaning a mass of information respecting them which i shall now proceed to lay before my readers. the family name of the tribe is d seni (pl. duasen) by which title they are frequently spoken of both by christians and mohammedans. they themselves also use the term, but can give no other account of its origin than that it is the ancient appellation of their race, which

ng them have learned from the christians to support by a quotation from the 150th psalm. their tunes are monotonous in the extreme, and the strain, though sometimes plaintive, is generally loud and harsh, and would be deemed any thing but melodious to one accustomed to the solemn harmony of our church music. twice a year they make the pilgrimage to sheikh adi, where they celebrate their religious rites with great rejoicing and festivity. mr. layard was present on one of these occasions, and describes the uncontrollable excitement which prevailed among those present during the performance of the kaww ls. fr. 1 the above, so far as i have been able to learn, forms the substance of their direct worship of the supreme being. the adoration of the run by the yezeedees may be regarded as a sort o

jection to frequent the mohammedan baths of the country has, i have no doubt, some connexion with this superstition. for the same reason they consider fish moob rak, i.e. blessed, the term which they apply to every thing sacred, and which reminds one of the aghiasmata of the greeks. i have been informed that only a few of the lowest classes among them ever eat any produce of the waters. the above rites and ceremonies form the sum of the religious worship offered up by the yezeedees to the good deity. they have no forms of prayer, and it is shocking to any christian mind to bear them allow with the utmost indifference that they never pray. i have frequently urged upon them the duty of acknowledging their dependence on god on the ground of common gratitude, natural instinct, and what they ad

nly cenotaphs, and that the bodies were interred at sheikh adi, and then again you are told that the sheiks did not really die. from this i have been tempted to conclude, that these monuments may be myths, or symbols of the attributes ascribed to the deity, or of supposed divine emanations or incarnations. fr. 1 twice a year these festivals are commemorated at the different villages with the same rites as those observed at sheikh adi; a lamp is nightly kindled and left to burn in the shaks called after their names, and in those to which a room is attached (as in the case of that dedicated to sheikh mohammed at ba-sheaka, the kaww ls assemble at sunset every tuesday and thursday, when they burn incense over the tomb, and after watching a short time, and smoking their pipes, return home. the

built, some time after these are roofed in, and eventually the cone is superadded. i have no doubt that the enclosure, to be mentioned presently, will ere long be converted into a shaks. p. 119 days. ba-sheaka and ba-haz ni, the adjoining village, being the two places where most of the shaks exist, they are the great scene of yezeedee festivities. i was absent in the tyari country when the chief rites were performed, but mrs. badger having accompanied my sister and mr. rassam on a visit to ba- sheaka, took several notes of the proceedings on that occasion, which i shall insert here as illustrative of the religious customs of the yezeedees, and as introductory to the succeeding remarks on their worship of the evil principle "april 18th, 1850--we took a walk through the village this morning

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

of the world; to heal or injure at a distance; to give speech a universal success and reverberation. this agent, which barely manifests under the uncertain methods of mesmer's followers, is precisely that which the adepts of the middle ages denominated the first matter of the great work. the gnostics represented it as the fiery body of the holy spirit; it was the object of adoration in the secret rites of the sabbath and the temple, under the hieroglyphic figure of baphomet or the androgyne of mendes. all this will be proved. here then are the secrets of occult philosophy, and such is magic in history. let us glance at it now as it appears in its books and its acts, in its initiations and its rites. the key of all magical allegories is found in the tablets which we have mentioned, and thes

n the circle of the astral light, we must place ourselves outside its currents: in other words, we must isolate ourselves. for this reason apollonius of tyana wrapped himself completely in a man32 the doctrine of transcendental magic tle of fine wool, setting his feet thereon and drawing it over his head. then he bent his back in semicircular fashion, and closed his eyes, after performing certain rites probably magnetic passes and sacramental words, designed to fix imagination and determine the action of will. the woollen mantle is of great use in magic and was the common conveyance of sorcerers on their way to the sabbath, which proves that the sorcerers did not really go to the sabbath, but the sabbath came to the sorcerers, when isolated in their mantle, and brought before their translu

ocile instruments and even habitually torment their organism, wherein they enter and reside by obsession, or embryonically. these kabalistic terms are explained in the hebrew book of the revolution of souls, of which our thirteenth chapter will contain a succinct analysis. it is therefore extremely dangerous to make sport of the mysteries of magic; it is above all excessively rash to practise its rites from curiosity, by way of experimagical equilibrium 33 ment and as if to exploit higher forces. the inquisitive who, without being adepts, busy themselves with evocations or occult magnetism, are like children playing with fire in the neighbourhood of a cask of gunpowder; sooner or later they will fall victims to some terrible explosion. to be isolated from the astral light it is not enough

impose absolute tranquillity on mind and heart; we must have quitted the world of passions and be assured of perseverance in the spontaneous operations of an inflexible will. we must reiterate frequently the acts of this will, for, as we shall see in the introduction to the ritual, it is by acts only that confidence is assured to the will, as the power and perpetuity of religions depend on their rites and ceremonies. there are intoxicating substances, which, by increasing nervous sensibility, exalt the power and consequently the allurements of astral representations; by the same means, but pursuing a contrary course, spirits may be terrified and disturbed. these substances, of themselves magnetic and magnetized further by operators, are what people term philtres and enchanted potions. but

principle, the dualism of means, the equal unity of the first and final principle, the alliance between the triad and the tetrad in a word composed of four letters, which form seven by means of a triple and double repetition this word is pronounced ararita. the virtue of the septenary is absolute in magic, for this number is decisive in all things: hence all religions have consecrated it in their rites. the seventh year was a jubilee among the jews; the seventh day is set apart for rest and prayer; there are seven sacraments, etc. the seven colours of the prism and the seven musical notes correspond also to the seven planets of the ancients, that is, to the seven chords of the human lyre. the spiritual heaven has never changed, and astrology has been more invariable than astronomy. the sev

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

. we should hold ourselves in the highest respect and consider that we are dethroned sovereigns who consent to existence in order to reconquer our crowns. we must be mild and considerate to all, but in social relations must never permit ourselves to be absorbed, and must withdraw from circles in which we cannot acquire some initiative. finally, we may and should fulfil the duties and practise the rites of the cultus to which we belong. now, of all forms of worship the most magical is that which most realizes the 16 the ritual of transcendental magic miraculous, which bases the most inconceivable mysteries upon the highest reasons, which has lights equivalent to its shadows, which popularizes miracles, and incarnates god in all mankind by faith. this religion has existed always in the world

tal magic wand in the other, had one foot shod and the other bared. moreover, either one or three persons were required for magical works, because the duad would mean immobility or death in the absence of an equilibrating motor; and when a man and a woman participated in the ceremony, the operator was always a virgin, a hermaphrodite, or a child. i shall be asked whether the eccentricity of these rites is arbitrary, and whether its one end is the exercise of the will by the mere multiplication of difficulties in magical work? i answer that in magic there is nothing arbitrary, because everything is ruled and predetermined by the one and universal dogma of hermes, that of analogy in the three worlds. each sign corresponds to an idea and to the special form of an idea; each act expresses a vo

tion of difficulties in magical work? i answer that in magic there is nothing arbitrary, because everything is ruled and predetermined by the one and universal dogma of hermes, that of analogy in the three worlds. each sign corresponds to an idea and to the special form of an idea; each act expresses a volition corresponding to a thought, and formulates the analogies of that thought and will. the rites are, therefore, prearranged by the science itself. an uninstructed person who is not acquainted with the threefold power is subject to its mysterious fascination; the sage understands it and makes it the instrument of his will. when the work is accomplished with exactitude and faith, it is never ineffectual. all magical instruments must be duplicated; there must be two swords, two wands, two

cribes the evocations and sacrifices of the old world. it is not therefore our intention to furnish a new basis for their existence by revealing their antique mysteries after the lapse of so many centuries. even in the order of facts, our experiments have been learned researches and nothing more. we have verified facts that we might appreciate causes, and it has not been our pretension to restore rites which are for ever destroyed. the orthodoxy of israel, that religion which is so rational, so divine and so ill known, condemns no less than christianity the mysteries of ceremonial magic. from the standpoint of the tribe of levi, the exercise of transcendental magic must be considered as a usurpation of the magical equilibrium 21 priesthood; and the same reason has caused the proscription o

iosity of those who would see in order that they may believe, and we reply to them in the same words as we replied to an eminent englishman who threatened us with his scepticism: gyou are perfectly within your right in refusing to believe: for our own part, it will not make us more discouraged or less convinced. h to those who may assure us that they have scrupulously and boldly fulfilled all the rites and that there has been no result, we would recommend that they should stay their hand, as it is possibly a warning of nature, who will not lend herself to them for these anomalous works; but if they persist in their curiosity, they have only to start afresh. the triad, being the foundation of magical doctrine must be necessarily observed in evocations; for it is the symbolical number of rea

ROBERT KIRK WALKER BETWEEN WORLDS

at could discern and distinguish [any] more than the blessed jesus, calling bread his body, changed the true nature of either, as some might [give as] instance now for their purpose [of maintaining the contrary. then these words so consecrated were thought operative to all that gave credit to them and were their partisans, being once made partakers of their influence. even the platonists in their rites of lustrations and purifying gave benefits, mystically signified under words of several [levels or transpositions of] representation. these words, they thought, were introduced by the gods, who knew the nature of things, and were [then] http//www.dreampower.com/kirk_wbw/pg_60.htm (5 of 11 [10/9/2001 12:35:19 am] robert kirk- walker between worlds(pages 60-69) delivered by them to the first m

RUBY TABLET OF SET

f the sungod, was the most popular of heathen cults, and the principle antagonist of the truth during the first four centuries of our period" such is the statement of one who looks at it from the point of view of a christian ecclesiastic, and indeed the church fathers from the time of justin martyr onward have declared that the devil, in the mysteries of mithras, had plagiarized their most sacred rites by anticipation. the mithriac mysteries represented the esoteric side of a great international religious movement, which the uniting together of many peoples into the graeco-roman world had made possible, and which resulted from the contact of greece and rome with the thought of the east. 6. the mystic diagrams it is very probable, therefore, that in these diagrams squares may represent trea

my of hippies descended on mexico after this work was published, to wasson's regret) before that, he had studied use of the fly agaric mushroom by siberian shamans. on the basis of various clues, he suggested that this mushroom was the real-world source of the divine "soma" elixir mentioned in a few of the hymns of the rg veda. later, he made the controversial suggestion that the neophytes at the rites of eleusis in ancient greece were given a weak infusion prepared from ergot-infected barley; not enough to poison, but enough to lend a mild hallucinatory effect to the theatrical experience. unlike john allegro1 who is regarded as a crank, wasson's work is for the most part treated respectfully by the academic community. a few of his books are listed in the bibliography at the end of this a

into all the mysteries of byblus, and tyre, and sundry of the principal sacred institutions in divers other parts of syria, not undergoing these things out of superstition, as may be imagined; but out of love to knowledg, and a fear, lest any thing worthy to be known, which was preserved amongst them, in the miracles or mysteries of the gods, might escape him. withal, not being ignorant, that the rites of those places were deduced from the egyptian ceremonies, by means whereof he hoped to participate of the more sublime and divine mysteries in egypt, which he pursued with admiration, as his master thales had advised him. the sphinx: two rather intriguing points. first that mesopotamian initiatory priesthoods were thought to be corruptions or derivations of their egyptian counterparts, and

of that nation, and enquiring into the commentaries of the priests of former times, he knew the observations of innumerable ages, as valerius maximus saith. and living admir'd and belov'd of all the priests and prophets with whom he conversed, he informed himself by their means accurately, concerning every thing; not omitting any person, eminent at that time for learning, or any kind of religious rites; nor leaving any place unseen, by going into which he conceived, that he might find something extraordinary [for he went into the adyta of the egyptians (and, as clemens saith, permitted himself to that end to be circumcised) and learned things not to be communicated concerning the gods, mystick philosophy] he travelled to all the priests, and was instructed by every one, in that wherein the

groups were in the ascetic category. while the ascetic gnostics avoided sex, most antiarchal gnostics were very sexually active. some considered sex to be the path to enlightenment. the phibionites (meaning unknown) believed that by having sex 730 times, each time naming the ruler of a particular plane of existence, they could ascend to the highest plane, and become christ. other groups practiced rites very similar to tantric and taoist ones, holding back the orgasm until a state of ecstasy was achieved. the borborians (meaning dirty) were known to eat seminal and menstrual fluids, because these were believed to contain the divine sparks of life. the stratiotici (warlike) believed that the sexual fluids were the body of christ, and the menstrual fluids were the blood, which they also ate

SATANGEL

n witchcraft and magick generally may also be observed in vodu, macumba, the sorceries of malysia, in the secrets of the princes of little egypt, in the observances of the bonesmen, horse whisperers and blacksmiths, the toad witches, in the satanic cults of russia and teutonia, the luciferian traditions, brujeria, stregeria, rosicrucianism, the golden dawn, thelema, and (according to some) in the rites and observances of freemasonry, as it may be seen in what might be patronisingly called folk magic across europe. this same syncretism is evident in the classical grimoire in the rites, signs, seals; even in the names of the angels and devils themselves. here we find numerous survivals of assyrian, babylonian, hebrew, greek, roman, egyptian, norse and celtic gods, yet given new existence and

grimoire in the west, the bible. like the wand or sword, the powers of the grimoire were applied with conviction. consider that in the above confession of jubertus of bavaria, three devils appeared..when he who spoke opened this book. it is not merely the formulae, names, signs and prayers, or the astrological charts and recipes for spells and potions that provide the value of such a work. in the rites of black magick, the grimoire were understood to be inhabited in themselves by devils. the actual grimoire were often considered to be teachers; spirits capable of creating change or imparting knowledge like any of the devils described in the binding rituals they contain, or any mentor a student might otherwise learn from. if a grimoire let a sorcerer down, they would not simply blame the au

f. we may celebrate that many of these classical grimoire, along with more recently authored texts such as this one, have become so freely available. however this also means that such texts contain no secrets that our neighbours might not also easily acquire. speaking personally, i have found great inspiration in studying these texts, and have gone as far as perform various of the experiments and rites detailed within them. however, it is far more my usual practice to create my own unique formulae of sorcery. these draw heavily on the traditional grimoire, but are also entirely modern and unique to myself. these personal rituals and procedure combine what i believe to be the most powerful elements from almost every school i have had contact with. like all the most successful witches and ma

ntents of classical grimoire, which had to this point largely been delivered in latin. as such, he published the only readily accessible collection of ritual formulae available in its day. these primarily originated, according to scot, from the works of john cokars and t.s. these rituals were augmented and expanded upon in a third edition, 1665. what remains specifically interesting is that these rites combined diabolist formula with folkloric content, so that the practitioner was provided with classically christianised goetic style sorcery, with its planetary tables and circles of evocation, combined with phaerie lore. it is thus unsurprising that it should have become such an influential text to the practitioners of its day. the necronomicon "la mayyitan ma qadirun yatabaqa sarmadi fa it

erally; the assyrian, babylonian, greek and roman especially. the greatest influence with regard to the classical grimoire is hebrew, itself having incorporated various names and mysteries from these same sources in its history. details are given, where possible, as to the grimoire within which the spirits may be found. the reader is directed to these sources, where they will find the traditional rites and prayers of evocation, and the signs and seals by which they may be summoned. yet it should be known that these rituals are far from the only way in which such spirits may be called upon. for example paul huson s controversial and influential work mastering witchcraft include a formula by which the demon agares is called upon. this author has come across and worked many other formulae tha

SATANIC BIBLE

e that the old concept of a black mass to satirize christian services was outmoded or, as he put it "beating a dead horse. in the church of satan, lavey initiated some exhilarating psychodramas, in lieu of christianity's self-debasing services, thereby exorcising repressions and inhibitations fostered by white-light religions. there was a revolution in the christian church itself against orthodox rites and traditions. it had become popular to declare that "god is dead. so, the alternative rites that lavey worked out, while still maintaining some of the trappings of ancient ceremonies, were changed from a negative mockery to positive forms of celebrations and purges: satanic weddings consecrating the joys of the flesh, funerals devoid of sanctimonious platitudes, lust rituals to help indivi

ducers and moviemakers turning out satanic chillers. sometimes he was also an actor. as sociologist clinton r. sanders points out..no occultist has had as direct an impact upon formulaic cinematic presentations of satanism as has anton szandor lavey. ritual and esoteric symbolism are central elements in lavey's church and the films in which he has had a hand contain detailed portrayals of satanic rites and are filled with traditional occult symbols. the emphasis upon ritual in the church of satan is 'intended to focus the emotional powers within each individual. similarly, the ornate ritualism that is central to lavey's films may reasonably be seen as a mechanism to involve and focus the emotional experience of the cinema audience" at last lavey decided to transfer rituals and other organi

ort to the heavenly realm is in order (the yezidis, a sect of devil worshippers, take a different viewpoint. they believe that god is all-powerful, but also all-forgiving, and so accordingly feel that it is the devil whom they must please, as he is the one who rules their lives while here on earth. they believe so strongly that god will forgive all of their sins once they have been given the last rites, that they feel no need to concern themselves with the opinion god may hold of them while they live) with all of the contradictions in the christian scriptures, many people currently cannot rationally accept christianity the way it has been practiced in the past. great numbers of people are beginning to doubt the existence of god, in the established christian sense of the word. so, they have

the satanist would only employ the use of a black mass as a form of psychodrama. furthermore, a black mass does not necessarily imply that the performers of such are satanists. a black mass is essentially a parody of the religious service of the roman catholic church, but can be loosely applied to a satire on any religious ceremony. to the satanist, the black mass, in its blaspheming of orthodox rites, is nothing more than a redundancy. the services of all established religions are actually parodies of old rituals performed by the worshippers of the earth and the flesh. in attempts to de-sexualize and dehumanize the pagan beliefs, later men of spiritual faith whitewashed the honest meanings behind the rituals into the bland euphemisms now considered to be the "true mass. even if the satan

manize the pagan beliefs, later men of spiritual faith whitewashed the honest meanings behind the rituals into the bland euphemisms now considered to be the "true mass. even if the satanist were to spend each night performing a black mass, he would no more be performing a travesty than the devout churchgoer who unwittingly attends his own "black mass- his spoof on the honest and emotionally-sound rites of pagan antiquity. any ceremony considered a black mass must effectively shock and outrage, as this seems to be the measure of its success. in the middle ages, blaspheming the holy church was shocking. now, however, the church does not present the awesome image it did during the inquisition. the traditional black mass is no longer the outrageous spectacle to the dilettante or renegade pries

SATANIC RITUALS

rve you! govern those who govern! cast down such as fall. bring forth those that increase, and destroy the rotten. no place, let it remain in one number. add and diminish until the stars be numbered. arise! move! and appear before the covenant of his mouth, which he hath sworn unto us in his justice. open the mysteries of your creation, and make us partakers of the undefiled wisdom. yankee rlethe rites of lucifer on the altar of the devil up is down, pleasure is pain, darkness is light, slavery is freedom, and madness is sanity. the satanic ritual chamber is die ideal setting for the entertainment of unspoken thoughts or a veritable palace of perversity. now one of the devil's most devoted disciples gives a detailed account of all the traditional satanic rituals. here are the actual texts

n the altar of the devil up is down, pleasure is pain, darkness is light, slavery is freedom, and madness is sanity. the satanic ritual chamber is die ideal setting for the entertainment of unspoken thoughts or a veritable palace of perversity. now one of the devil's most devoted disciples gives a detailed account of all the traditional satanic rituals. here are the actual texts of such forbidden rites as the black mass and satanic baptisms for both adults and children. the satanic rituals anton szandor lavey the ultimate effect of shielding men from the effects of folly is to fill the world with fools -herbert spencer- contents- introduction 11 concerning the rituals 15 the original psychodrama-le messe noir 31 l'air epais-the ceremony of the stifling air 54 the seventh satanic statementd

be reduced to a single bitter charge: they cannot afford to admit to an affinity with anything that bears the name of satan, for to do so would necessitate turning in their good-guy badges. what is even worse, the followers of the "witchcraft-not-satanism" school harbor the same need to elevate themselves by denigrating others as do their christian brethren, from whom they claim emancipation. the rites in this book call the names of devils-devils of all shapes, sizes and inclinations. the names are used with deliberate and appreciative awareness, for if one can pull aside the curtain of fear and enter the kingdom of shadows, the eyes will soon become accustomed and many strange and wonderful truths will be seen. if one is truly good inside he can call the names of the gods of the abyss wit

iative awareness, for if one can pull aside the curtain of fear and enter the kingdom of shadows, the eyes will soon become accustomed and many strange and wonderful truths will be seen. if one is truly good inside he can call the names of the gods of the abyss with freedom from guilt and immunity from harm. the resultant feeling will be most gratifying. but there is no turning back. here are the rites of lucifer. for those who dare remove their mantles of self-righteousness. anton szandor lavey the church of satan 25 december vi anno satanas concerning the rituals fantasy plays an important part in any religious curriculum, for the subjective mind is less discriminating about the quality of its food than it is about the taste. the religious rites of satanism differ from those of other fai

ousness. anton szandor lavey the church of satan 25 december vi anno satanas concerning the rituals fantasy plays an important part in any religious curriculum, for the subjective mind is less discriminating about the quality of its food than it is about the taste. the religious rites of satanism differ from those of other faiths in that fantasy is not employed to control the practitioners of the rites. the ingredients of satanic ritual are not designed to hold the celebrant in thrall, but rather to serve his goals. thus, fantasy is utilized as a magic weapon by the individual rather than by the system. this is not meant to imply that there are not, nor there will not exist, those who will claim dedication to satanism as an identity while continuing to be manipulated unknowingly from witho

SATANICON

ich are the outer magickal art formulae: 1 the satanist(s) must have profound confidence in the efficacy of the spell or curse. 2 in most cases there must be inducement of strategically-placed suggestion on a repetitive basis. 3 there must be symbolism which reinforces the spell or curse. core theory and application of black magick satanicon black magick and its rituals (excepting its lycanthropy rites) are best performed at the witching hour (midnight) and at the darkest hour before dawn. symbolically these are the peak times for the practice of sorcery. the effecting of results through the rituals of black magick are two-fold (ritualistic and worldly, which leads us initially to an examination of a popular theory today that presents a view of what is necessary to initiate effects, or spe

he infernal altar the raised platform is the lower focal point of the black chapel. the candles and articles of ritual are arranged upon the altar in the specified manner. if possible, the altar rests against the west wall. the black art vestment black is symbolic of the earthly instincts and the powers of satan. therefore it s the color of the vestment which is worn during the operation of these rites. the chalice of change the chalice and its fluidic contents represent an important part of the transformation/emotional stimulation processes. its contents serve to facilitate the outpouring of emotion which in turn further promotes entrance into our magickal condition of creative darkness. ideally, the chalice should be silver in color and the beverage should stimulate the emotions and be p

or well-known, now were devil s books readily available to the general public through retailers, as any kind of satanic worship was considered a crime punishable by death. thank the devil and enlightenment for our freedom from some of god s religio/social injustices; anyone can now enter into union with the devil without being completely criminalized! the pact of satan is synonymous with the xian rites of baptism as a purification device, whereas the xian baptism is performed to symbolically cleanse the initiate of original sin, the pact of satan represents the initiate s willful rejection of the belief in the existence of deities, and a rejection of the widespread xian doctrines of deceit. ultimately the pact serves as a greeting and acceptance into satan s world of darkness. special note

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

who came to be associated with the hebraic scape-goat came to be one of the satanism- an examination of satanic black magic side 3 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 a collection of sacred-magick.com< the esoteric library central aspects of the black mass. the orgy was also then included, something that was most likely derived from the rites of the bacchanalia or dionysiac cults of ancient rome and greece, of which shall be spoken presently. in his book the black arts (pan books ltd. 1967, richard cavendish outlines the proceedings of the witches sabbath. commencing with the witches paying homage to the devil. the witches would light a fire whilst the devil was seated upon a throne in the form of either a goat, representing sata

venth century predecessor the mass of the dead and cause the death of an opponent or adversary. the importance of the black mass in modern satanism therefore has a number of purposes and even though some groups- such as the society of dark lily- regard its cathartic use as something of the past, such catharsis being performed intellectually- it still remains one of the most potent and blasphemous rites of black magic. one form of modern blasphemy is the mass of heresy of the order of nine angles. the theory behind this mass is based upon the assumption that christianity has produced an effect not only on the magical or psychic level of human life but also on the sociological level. this social aspect of christianity is considered to be manifest mainly in the political forms of communism an

truth. yet such reasoning only strengthens the satanists' case. nazi germany has become a scapegoat for the projection of the jungian shadow(10) according to some satanists. in the case of the defence even simon wiesenthal has openly defended the view that not all camp guards were brutal and cruel sadists, rather only 10, a fraction of what many would have one believe. the key then to the use of rites such as the mass of heresy is to free the psyche from prejudice, in relation to this a member of the order of nine angles says 'individuals who participate in genuine satanic masses sometimes experience a kind of 'satori- or sudden enlightenment- and are thus led to an increase in their consciousness as well as an enhanced vitality because they have broken free of constraining opposites'(11)

e individual desires. the orgy takes place, according to the tradition of the order of nine angles, after an external magical ritual, the black mass being one of the more common. the second function of sex within the orgiastic sphere is that concerning the direction of the energies raised through unrestrained sexual indulgence. with the inclusion of an orgiastic element within traditional satanic rites, the energy that the ritual would have produced is naturally expanded to include the sexual energy which is then directed towards a specific intent according to the preset aims of the master and mistress of the temple. an alternative method is for the energy to be stored in a crystal for use at a later date. although the above are the balanced expressions of ritualistic sexual magic, there a

rld at large, is therefore not uncommon. the second result of entering the abyss is far harsher than renunciation of the quest. for this is the path that leads to dementia, delusion and/or death. primarily this is experienced when the satanist seeks to encounter demonic, chaotic, negative or darker energies before he or she is ready. preparation for such invocation is a lengthy process. cathartic rites such as the black mass may be of use here, where the individual re-programmes his or her mind and emotions in order to free him or herself from the unconscious influence of repression, morality and guilt. if there is doubt or uncertainty within the satanist's mind the energies may manifest in a manner that is detrimental to the satanist. many people consider the examples of individuals using

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

form or another with salvation. this can include saving the souls of humans either in a literal fashion, with a heaven after death as in christianity, or in a more symbolic sense, as in reaching an end to suffering such as nirvana, as in some eastern religions, including buddhism. furthermore, religion usually does its work through some form of organization and worship, as well as through sacred rites or rituals, sacred books, a clergy or priesthood that administers the religion, and places, symbols, and days that are sacred to the believers. even though there is no commonly held way of looking at religion, most of the world s population participates in a form in one way or another. though hard to define, religion seems to be a universal experience and need. of the nearly 6.5 billion peop

nki, god of wisdom and the abzu. other important deities included the mother goddess, ninhursag; nanna, god of the moon who helped travelers find their way; utu, sun god and the watchful eye of justice; and inanna, the goddess of love and war and the one who guaranteed the kingship. inanna in particular had a strong and lasting influence on mesopotamian culture. she was featured in many fertility rites, but was also called upon in time of war. over the course of time, with movements of new people into the area, the names of the gods changed. for instance, the sumerian goddess innana received the akkadian name of ishtar, just as nanna later became sin and enki became ea. beliefs in ancient egypt egyptians believed that the world was brought into being by atum or ra, whose descendants were o

ave deposited venom on the foreign lands. when like ickur [god of storms] you roar at the earth, no vegetation can stand up to you. as a flood descending upon) those foreign lands, powerful one of heaven and earth, you are their inana. raining blazing fire down upon the land, endowed with divine powers by an, lady who rides upon a beast, whose words are spoken at the holy command of an! the great rites are yours: who can fathom them? destroyer of foreign lands, you confer strength on the storm. beloved of enlil, you have made awesome terror weight upon the land. you stand at the service of an s commands. the exaltation of inana (inana b: translation. in black, j. a, cunningham, g, fluckiger-hawker, e, robson, e, and zo lyomi, g. the electronic text corpus of sumerian literature (http//www

tival times, with celebrations of boxing, wrestling, dancing, and music. hunting was also considered a religious matter, especially for the royalty and the wealthy. for them the hunt became a symbol of the battle of good over evil. when the king killed a lion, for example, he was not only showing his skill and bravery, but also his closeness to the gods who protected him in the hunt. mesopotamian rites of passage the major rites of passage for ancient mesopotamians were the same as those for people in many other cultures: birth, marriage, and death. families were nuclear, that is, they consisted of a father, mother, and children. the father was accepted as head of the household. birth was an occasion for much religious care. women giving birth wore special ornaments to scare off the female

beer were both common. religion played a major part in the agricultural year, with the pharaoh himself, the embodiment of amen, going to the fields at the time of planting to ensure a good harvest of grain. death was an immensely important religious event for the egyptians. mummification was, for the royalty and the wealthy (and later for the artisan class as well, the first stage in the funeral rites. mummies were placed in tombs or pyramids with numerous personal items the deceased would need in the afterlife. these included everything from jewelry to weapons, furniture, and even (for the wealthy) their slaves. the daily routine of work for the majority of ancient egyptians was broken up throughout the year by a variety of religious observances. for some workers almost one-third of the

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ion was growing a little out of temper. and he who wishes to catch a rosicrucian, must take care not to disturb the waters. i thought it better, therefore, to turn the conversation "revenons a nos moutons" said i "you promised to enlighten my ignorance as to the rosicrucians "well" quoth he, rather sternly "but for what purpose? perhaps you desire only to enter the temple in order to ridicule the rites "what do you take me for! surely, were i so inclined, the fate of the abbe de villars is a sufficient warning to all men not to treat idly of the realms of the salamander and the sylph. everybody knows how mysteriously that ingenious personage was deprived of his life, in revenge for the witty mockeries of his 'comte de gabalis "salamander and sylph! i see that you fall into the vulgar error

forget your countenance; yet i task in vain my recollections of the past "i will assist you. recall the time when, led by curiosity, or perhaps the nobler desire of knowledge, you sought initiation into the mysterious order of martines de pasqualis (it is so recorded of cazotte. of martines de pasqualis little is known; even the country to which he belonged is matter of conjecture. equally so the rites, ceremonies, and nature of the cabalistic order he established. st. martin was a disciple of the school, and that, at least, is in its favour; for in spite of his mysticism, no man more beneficent, generous, pure, and virtuous than st. martin adorned the last century. above all, no man more distinguished himself from the herd of sceptical philosophers by the gallantry and fervour with which

creep, and your hair stand on end, some one is walking over the spot which shall be your grave "there are in all lands different superstitions to account for so common an occurrence" replied the stranger "one sect among the arabians holds that at that instant god is deciding the hour either of your death, or of some one dear to you. the african savage, whose imagination is darkened by the hideous rites of his gloomy idolatry, believes that the evil spirit is pulling you towards him by the hair: so do the grotesque and the terrible mingle with each other "it is evidently a mere physical accident, a derangement of the stomach, a chill of the blood" said a young neapolitan, with whom glyndon had formed a slight acquaintance "then why is it always coupled in all nations with some superstitious

has recorded, the judgment of the dead by the living (diod, lib. i: when the corpse, duly embalmed, is placed by the margin of the acherusian lake; and before it may be consigned to the bark which is to bear it across the waters to its final resting-place, it is permitted to the appointed judges to hear all accusations of the past life of the deceased, and, if proved, to deprive the corpse of the rites of sepulture. unconsciously to himself, it was mejnour's description of this custom, which he had illustrated by several anecdotes not to be found in books, that now suggested the design to the artist, and gave it reality and force. he supposed a powerful and guilty king whom in life scarce a whisper had dared to arraign, but against whom, now the breath was gone, came the slave from his fet

asp! o strong desire of motherhood and nature! unveiling all our secrets, piercing space and traversing worlds! mejnour, what awful learning lies hid in the ignorance of the heart that loves "the heart" answered the mystic, coldly "ay, for five thousand years i have ransacked the mysteries of creation, but i have not yet discovered all the wonders in the heart of the simplest boor "yet our solemn rites deceived us not; the prophet-shadows, dark with terror and red with blood, still foretold that, even in the dungeon, and before the deathsman, i, i had the power to save them both "but at some unconjectured and most fatal sacrifice to thyself "to myself! icy sage, there is no self in love! i go. nay, alone: i want thee not. i want now no other guide but the human instincts of affection. no c

SIR WALLIS BUDGE EGYPTIAN MAGIC

essary is certain, for the art of mummification flourished for several thousands of years, and unless there was some good reason, besides the observance of conservative custom and traditional use, why it should do so, king and priest, gentle and simple, and rich and poor, would never have burdened their relatives and heirs with the expense of costly funeral ceremonies, and with the performance of rites which were of no avail. at first sight, too, it seems strange to find the egyptians studying carefully how best to provide the dead with a regular supply of sepulchral offerings, for when we come to think about it we notice that in arranging for the well-being of the dead nothing whatever was left to chance. for example, a papyrus will contain several prayers and pictures with appropriate fo

SORCERIES OF ZOS

ertiaux would have it, which is equivalent to spare's nei-ther neither concept. universe 'b' represents the absolute difference of that world of 'all otherness' to anything pertaining to the known world, or universe 'a. its gateway is daath, sentinelled by the demon choronzon. spare describes this concept as 'the gateway of all inbetweenness. in terms of voodoo, this idea is implicit in the petro rites with their emphasis upon the spaces between the cardinal points of the compass: the off-beat rhythms of the drums that summon the loa from beyond the veil and formulate the laws of their manifestation. spare's system of sorcery, as expressed in zos kia cultus, continues in a straight line not only the petro tradition of voodoo, but also the vama marg of tantra, with its eight directions of s

f painting as 'hand don colour photography of concret irrationality. sensation is essentially irrational, and its delineation in graphic form('hand done colour photography) i sidentical with spare's method of 'visualized sensation. these magicians utilized human embodiments of power (shakti) which appearedusually- in feminine form. each book that crowley produced had its corresponding shakti. the rites of eleusis (1910) were powered, largely, by leila waddell. book four, parts i& ii (1913) came through soror virakam (mary d'este. liber aleph- the book of wisdom or folly (1918- was inspired by soror hilarion (jane foster. his great work, magick in theory and practice, was written mainly in 1920 in cefalu, where alostrael (leah hirsig) supplied the magical impetus; and so on, up to the new a

he number thirteen, the witch mounted on the besom handle, the bat, and other forms of webbed or winged nocturnal creature; the batrachia generally, of which the toad, frog, or hekt. was preeminent. these and similar symbols originally typified the draconian tradition which was degraded by the pseudo witch-cults during centuries of christian persecution. the mysteries were profaned and the sacred rites were condemned as anti-christian. the cult thus became the repository of inverted and perverted religious rites and symbols having no inner meaning; mere affirmations of the witches' total commitment to an-tichristian doctrine whereas- originally- they were living emblems, sentient symbols, of ante- christian faith. when the occult significance of primal symbols is fathomed at the draconian

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ai seek to possess; they have first to awaken the eternal to existence within them, and then they can speak of it. plato s hard saying is absolutely true for them, that the uninitiated sink into the mire, and only those who have passed through the mysteries enter into eternity.8 that is the meaning too of sophocles fragment: thrice blessed when they come to the realm of shades who have seen these rites! they alone have life, for the rest there is only pain and toil.9 that is why to speak of the mysteries is at the same time to tell of dangers. for is not to lead someone to the door of the underworld to rob that person of happiness, of the very meaning of life? a terrible responsibility is incurred by such an act. and yet the initiates had to consider whether they could shirk that responsib

people s god. the birth of his son the evidence of the gospels 107 must mean the redemption of the whole people. there was no question of an individual initiate being saved; salvation must be brought to the entire people. it belongs to the basic idea of jewish religion that one dies on behalf of all. the existence of mysteries within judaism, which could be brought out of the obscurity of secret rites into the religion of the people, is also certain. a fully developed mysticism existed in pharisaism, alongside the priestly wisdom that had there become outer formalism. a mystery- wisdom is described here, just as it is elsewhere.103 it is said that an initiate discoursed on wisdom, and his hearers realized the hidden sense of his words. they cried: old man, what have you done? would that y

refined, made inward and spiritual. they appear first with philo of alexandria (c. 25 b.c. a.d. 50. the path to divinization, according to his view, is an entirely inward one taking place in the soul. one might aptly say that for philo the temple of the mysteries where he seeks initiation is nothing other than his own inner being and the experiences that it undergoes.170 he translates the mystery-rites used in their enactments into processes of a purely psychological and conceptual nature. he does not see any possibility of reaching the divine through the impressions of the senses or through rational understanding. these are concerned only with temporal things. but there is a path of the soul that enables it to transcend these modes of knowledge, and to step outside its ordinary identity

the form of a cross. this universal soul is the logos, and if the logos is to become flesh it must be through the repetition in fleshly existence of the macrocosmic events, being nailed to the cross and rising to new life. the profoundest idea in christianity had long before been sketched out, in spiritual terms, by the ancient cosmogonies. the cosmogony was experienced anew by the mystai in the rites of initiation. but the one who was the word made flesh had to go through it in historical actuality, so that it should have meaning for all humanity. the content of the archaic mysteriosophy emerged, through christianity, to become a historical event; and in this sense christianity is not only the fulfillment of the hopes expressed by the prophets of jewish tradition, but also of what had be

of the old forms whose further elaboration still lies in the future. see further the bibliography for other works on the mysteries by steiner and historical sources. 2. historians of religion often restrict the term mysteries to the greek sphere; but it is legitimately used by steiner wherever we find the combination of secret (esoteric) teachings 212 christianity as mystical fact and initiation-rites. mircea eliade, rites and symbols of initiation: the mysteries of birth and rebirth (spring, woodstock, ct, 1994) stresses the continuity between the classical mysteries and the initiation-rites of the most archaic societies. 3. see aristotle, nicomachean ethics iii, i. 4. plutarch, a fragment preserved in stobaeus, anthology iv.52.49; it is translated in m. w. meyer s book, the ancient myst

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

d of apostolic signature. 4-2-70# 3317-42 "pipivi" poletti, ugo. cardinal. vicar of s.s. diocese of rome. controls clergy of rome since 3- 6-73. member of sacred congregation of sacraments and of divine worship. he is president of pontifical works and preservation of the faith. also president of the liturgical academy. 2-17-69# 32-1425 "upo" rizzi, monsignor mario. sacred congregation of oriental rites. listed as "prelate bishop of honour of the holy father, the pope" works under top-mason mario brini in manipulating canon law. 9-16-69# 43-179 "mari "monmari" romita, florenzo. was in sacred congregation of clergy. 4-21-56# 52-142 "firo" rogger, igine. officer in s.s (diocese of rome. 4-16-68# 319-13 "igro" rossano, pietro. sacred congregation of non-christian religions. 2-12-68# 3421-a "pi

18911-47 "gimase" sposito, luigi. pontifical commission for the archives of the church in italy. head administrator of the apostolic seat of the vatican. suenens, leo. cardinal. title: protector of the church of st. peter in chains, outside rome. promotes protestant pentecostalism (charismatics. destroyed much church dogma when he worked in 3 sacred congregations: 1) propagation of the faith; 2) rites and ceremonies in the liturgy; 3) seminaries. 6-15-67# 21-64 "lesu" trabalzini, dino. bishop of rieti (reate, peruga, italy. auxiliary bishop of southern rome. 2-6-65# 61-956 "tradi" travia, antonio. titular archbishop of termini imerese. head of catholic schools. 9-15- 67# 16-141 "atra" trocchi, vittorio. secretary for catholic laity in consistory of the vatican state consultations. 7-12-62

people who follow a philosophy known as "illuminism" or "enlightenment. the illuminati were named several hundred years ago, but trace their roots and history to the ancient mystery religions of egypt, ancient babylon, and even mesopotamia. out of these ancient religions, which were practiced secretly over hundreds and hundreds of years, there arose esoteric groups which continued to practice the rites, traditions, and enculturation brought in from the original groups "over the centuries, these groups practiced openly in some countries, and covertly in countries where christianity or other religions opposed their practices. some of the groups which came out of these ancient roots included the order of the knights templar, rosicrucian's, baphetomism, and druidic cults. these groups were the

TECHNICIANS GUIDE TO THE LEFT HAND PATH

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

pects such as the rational/intellectual, the emotional self etc..react to the will in recognizable manners (if one observes themself. resistance then, teaches the initiatory psychological construct certain types of knowledge and information that are useful in guiding the will through the affirmation or negation of the object and the path towards its actualization. chapter 10 ritualization and the rites functionally, we can describe the purpose of ritualization- as related to the specific purposes outlined within this book- as a creation of a synthetic environment whose purpose is to defeat a specific type of resistance relative to the purposes of the ritual. the corolary to this is that a properly designed ritual should also make very clear the form that this resistance takes. let us more

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

this book is that the subject matter is so broad and complex. there are literally thousands of secret signs, grips, and symbols to consider in evaluating photographic evidence. my opponents the men of the secret societies and the illuminists would agree that this is the case. in the royal arch mason, an official publication of freemasonry, dr. william l. cummings commented on how many hundreds of rites, rituals, and degrees existed.3 obviously, in each of the hundreds of ceremonies a number of secret handshakes and signs are taught and practiced. thus, cummings remarks, masons themselves are in a state of confusion: it generally comes as a surprise and sometimes as a shock when the mason who has never given any attention to the subject learns at least a hundred masonic and quasi-masonic ri

, and spiritually astute, than the uncouth, vulgar, and coarse people who stupidly follow after the god of the holy bible. stupid people deserve to be deceived, say the masons and illuminists. thus, as emile grillot degivry comments, the elite "conceal in order to baffle the vulgar."9 marie roberts and hugh ormsby-lennon, in secret texts: the literature of secret societies, note that the rituals, rites, symbols, emblems, and other tools of the secret societies are "mysteries that must not be revealed to the profane, lewd, and unworthy."10 how does it feel, dear reader, to realize that the wicked men of the illuminati and of the lodge and other secret societies consider you, me, and everyone outside their own special preserve, as "profane, lewd, and unworthy" symbols as secrets to maintain

revealed to the profane, lewd, and unworthy."10 how does it feel, dear reader, to realize that the wicked men of the illuminati and of the lodge and other secret societies consider you, me, and everyone outside their own special preserve, as "profane, lewd, and unworthy" symbols as secrets to maintain their rotten and corrupt body of secrets, the illuminati leaders and groups employ symbols. the rites, ceremonies, hand signs, and grips of the illuminists are based on the science and art of symbolism. it is said that symbolism began as recorded in the bible's book of genesis when god put a "mark" or sign on cain who had slain his brother, abel. throughout human history, marks, signs, pictures, and hieroglyphs came to be used to convey words, ideas, concepts, and secrets "by symbols" wrote

very strong and his power is symbolized by a horn that arises from his forehead. this strange and evil creature makes war on the host of god and stamps upon them. is this not an image of the beast, baphomet, worshipped in secret by the llluminati? baphles me! 101 the baptism of a satanic witch in the ceremonies of pagan religions, baptisms counterfeits of the christian sacrament were conducted as rites of initiation. below is the modern-day account of one such dark baptism, exactly as it is recorded in the book, the satanic witch, by anton lavey, head of the church of satan. lavey has declared that the goal of his unholy church is to usher in a "new age (the person being baptized is lavey's daughter, zeena, and the words are hers) my baptism was indeed the reversal of a christian baptism

the conflict of opposites, a potent and magical force could be created or energized, so powerful that "a single man, who could possess himself of it, and should know how to direct it, could revolutionize and change the face of the world" in morals and dogma, he emphasizes: this force was known to the ancients. it is a universal agent, whose supreme law is equilibrium..it was adored in the secret rites of the sabbat or the temple under the hieroglyphic figure of baphomet or the hermaphroditic goat of mendes. there is a life-principle of the world, a universal agent, wherein are two natures and a double current..it is the body of the holy spirit, the universal agent, the serpent devouring his own tail..force attracts force..5 the jewish cabalists speak in mysterious, guarded terms of this s

THE BOOK OF PLEASURE

chaos and of order may be found in the art and writings of austin osman spare. zos vel thanatos, his name within the witch cult according to kenneth grant presents the significance spare had on formulating a modern approach to magic and dream control. within the book of pleasure you will find methods of achieving contact with your holy guardian angel/luciferian angel which may further empower the rites of azal ucel and ritual of the adversary by michael w. ford. i have included the introduction by kenneth grant from the 93 publishing edition of the book of pleasure. this grimoire is a powerful tool to illuminate the torch of the witches sabbat. for many years have i entered the gates of the opposer to drink from the graal of the devil, the very cup of ensorcelled venom few may taste. spare

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

not know the name of the original author. invocation of the lord& lady maiden bring thy flowers, mother bring thy child, grandmother bring thy wisdom, dana, hail and welcome youth bring thy swiftness, father bring thy strength, grandfather bring thy guidance, cernunnos, hail and welcome lord& lady, enter this circle in peace, make an altar of my body, and grant me wisdom& guidance as i perform my rites. calling the quarters, is done while standing in the goddess posture. the wording for this sample ritual, has been taken from the invocation scene of the craft. facing east say, hail to the guardians of the watchtowers of the east. powers of air and invention. hear us(me! facing south say, hail to the guardians of the watchtowers of the south. powers of fire and feeling. hear us(me! facing w

rtal book: basic teachings of celtic witchcraft aleister crowley, magick in theory and practice scott cunningham, earth power (natural magick book 1) earth, air, fire& water (natural magick book 2) melita denning& osborne phillips, the magical philosophy series: vol. 1, the foundations of high magick vol. 2, the sword and the serpent vol. 3, mysteria magica ed fitch, a grimoire of shadows magical rites from the crystal well donald tyson, how to make and use a magic mirror page 19 grimoire of eclectic magick) at the crossroads( are you a natural witch? the truth is, everyone has the ability within them. it is only a matter of choosing to learn how to use your gifts. this book was never designed to teach you that. blood, sex and ritual initiation there are enough dangers in just growing up i

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ginal body of worshippers, those who follow the new revelations are branded as cultists or heretics. even in ancient times, the dissenters were forced to meet in secret because of oppression by the established group or because of their desire to hide their practices. since only devotees could know the truths of their faith, adherents were required to maintain the strictest silence regarding their rites and rituals. the term mysteries or mystery religion is applied to these beliefs. the word mystery comes from the greek word myein, to close, referring to the need of the mystes, the initiate, to close his or her eyes and the lips and to keep secret the rites of the cult. in ancient greece, postulants of the mystery religions had to undergo a rigorous initiation that disciplined both their mi

als who sought to approach death on their own terms formed secret societies and cults which are known by the general name of mysteries, which comes from the greek myein, to close, referring to the need of the mystes, the initi- 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 afterlife mysteries 31 ate, to close the eyes and the lips and to keep secret the rites of the cult. all of the early mysteries and mystical traditions appear to center around a kind of mystery play or ritual reenactment of the life of such gods as osiris, dionysus, and demeter, divinities most often associated with the underworld, the realm of the dead, the powers of darkness, and the process of rebirth. because of the importance of the regenerative process, the rites of the m

man or woman could qualify for membership. the mystery religions were concerned with the spiritual welfare of the individual, and their proponents believed in an orderly universe and the unity of all life with god. the relationship of the mystes, the initiate, was not taken lightly, as in the official state religion, but was considered to be intimate and close. the aim and promise of the mystical rites was to enable the initiate to feel as though he or she had attained union with the divine. the purifications and processions, the fasting and the feasts, the blazing lights of torches and the musical liturgies played during the performances of the sacred plays all fueled the imagination and stirred deep emotions. the initiates left the celebration of the mystery feeling that they were now su

ter death, but that they would eventually leave hades to be born again in another life experience. m delving deeper cotterell, arthur, ed. encyclopedia of world mythology. london: dempsey parr, 1999. ferm, vergilius, ed. ancient religions. new york: the philosophical library, 1950. 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 32 afterlife mysteries the rites of dionysus often featured animal sacrifice. this was meant to symbolize the incarnation, death, and resurrection of the divinity. fox, robin lane. pagans and christians. new york: alfred a. knopf, 1989. gordon, stuart. the encyclopedia of myths and legends. london: headline book publishing, 1994. walker, barbara g. the woman s encyclopedia of myths and secrets. san francisco, harper& row, 1

es, they would experience a new spiritual rebirth. this divine union with dionysus marked the beginning of a new life for the initiates, who, thereafter, regarded themselves as superior beings. and since dionysus was the lord of death, as well as the lord of life, the initiates believed that their union with him would continue even after death, and that immortality was now within their grasp. the rites of dionysus were conducted on a much lower level than those of eleusis, and often featured the sacrifice of an animal usually a goat that was torn to pieces by the initiates, whose savagery was meant to symbolize the incarnation, death, and resurrection of the divinity. although the cult was not looked upon with high regard by the sages and philosophers of the day, amulets and tablets with f

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ginal body of worshippers, those who follow the new revelations are branded as cultists or heretics. even in ancient times, the dissenters were forced to meet in secret because of oppression by the established group or because of their desire to hide their practices. since only devotees could know the truths of their faith, adherents were required to maintain the strictest silence regarding their rites and rituals. the term mysteries or mystery religion is applied to these beliefs. the word mystery comes from the greek word myein, to close, referring to the need of the mystes, the initiate, to close his or her eyes and the lips and to keep secret the rites of the cult. in ancient greece, postulants of the mystery religions had to undergo a rigorous initiation that disciplined both their mi

s illness, the witch would not leave him in peace, but continued to torment him by slapping his face and throwing his legs into the air. on the morning of december 19, 1820, john bell lapsed into a stupor from which he would never be aroused. the witch sang bawdy songs all during john bell s funeral and annoyed the assembled mourners with sounds of its crude celebration throughout the man s last rites. after the death of her father, the witch behaved much better toward betsy. it never again inflicted pain upon her and actually addressed her in terms of endearment. during the rest of the winter and on into the spring months, the manifestations decreased steadily. then, one night after the evening meal, a large smoke ball seemed to roll down from the chimney of the fireplace out into the ro

canadian inns and their ghosts. nashville, tenn: rutledge hill press, 1995. murray, earl. ghosts of the old west. new york: tor books, 1994. maurice, the son of m. and mme. de x. terrible screams sounded outside his room, and the violence of the successive blows on his door shook every window on the floor. on the night of january 26, the parish priest arrived with the intention of conducting the rites of exorcism. he had also arranged for a novena of masses to be said at lourdes that would coincide with his performance of the ancient ritual of putting a spirit to rest. the priest s arrival was greeted by a long, drawn-out cry and what sounded like a stampede of hoofed creatures running from the first floor passage. there came a noise similar to that of heavy boxes being moved, and the doo

at lourdes that would coincide with his performance of the ancient ritual of putting a spirit to rest. the priest s arrival was greeted by a long, drawn-out cry and what sounded like a stampede of hoofed creatures running from the first floor passage. there came a noise similar to that of heavy boxes being moved, and the door to maurice s room began to shake as if something demanded entrance. the rites of exorcism reached their climax at 11:15 on the night of january 29. from the stairway came a piercing cry, like that of a beast that had been dealt its deathblow. a flurry of rappings began to rain on the door of the green room. at 12:55, the startled inhabitants of calvados castle heard the voice of a man in the first-floor passage. m. de x. recorded in his journal that it seemed to cry h

ision or dream for christians and jews is the one received by jacob at bethel when he perceived angels descending and ascending a ladder and giving assurance to him that he would be the chosen vessel to extend the jewish people into a great nation (genesis 28:11 19. since that seminal experience, dreams or visions of ladders have been associated with communication with a higher source or with the rites of passage. numbers one of the most widespread of superstitious beliefs is that the number 13 is unlucky. so pervasive is this notion that many hotels and office buildings in europe and the united states do not have a room number 13. in scandinavian mythology there were 12 aesir or gods living in relative harmony until the god loki came among them, making the 13th. loki was cruel and evil, a

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ginal body of worshippers, those who follow the new revelations are branded as cultists or heretics. even in ancient times, the dissenters were forced to meet in secret because of oppression by the established group or because of their desire to hide their practices. since only devotees could know the truths of their faith, adherents were required to maintain the strictest silence regarding their rites and rituals. the term gmysteries h or gmystery religion h is applied to these beliefs. the word gmystery h comes from the greek word myein, gto close, h referring to the need of the mystes, the initiate, to close his or her eyes and the lips and to keep secret the rites of the cult. in ancient greece, postulants of the mystery religions had to undergo a rigorous initiation that disciplined b

eneral church fs mercenaries entered the village and killed those decided ones who offered resistance and arrested the others. annunchiarico and three of his lieutenants managed to escape but were captured four days later. even as he was being led to the firing squad, annunchiarico boasted that he had killed 60 or 70 men with his own hands, and he mocked the priest who came to administer the last rites. many of the common people who had gathered on the day of execution murmured that the thunderer would call down one of jupiter fs thunderbolts and escape from the mercenaries who had captured him. incredibly, after the command was given to the 21-member firing squad to fire a volley at ciro annunchiarico, he remained alive, and somehow managed to get to his knees to begin a prayer to jupiter

stitute a powerful secret brotherhood of darkness that is planning to take over the world. according to some scholars of the occult, the masons f gsupreme architect of the universe h is none other than lucifer, who cloaks himself in masonic literature under such names as zoraster, shiva, abaddon, and other pagan-god disguises. the so-called gholy writings h of freemasonry, as well as their secret rites, passwords, initiations, and handshakes have their origins in the roman mystery religions, egyptian rituals, and babylonian paganism. often linked to the illuminati, freemasonry is said to have exerted its influence on every aspect of american society. including its currency. of all of the above alarmist concerns, only the part about the currency may have some credence. on the front of a one

y centers around the building of the great temple of king solomon (tenth century b.c.e) and solomon fs securing the services of the most accomplished architect in the world, hiram abiff, who was said to have designed the magnificent temple according to the precepts of the great architect of the universe. although hiram is mentioned in biblical accounts as a master of the arts of construction, the rites of freemasonry extend beyond the bible and fashion a parallel myth, portraying hiram as a primary figure in the creation of the temple. according to masonic tradition, the ancient builders of solomon fs temple created the rites still practiced in modern lodges, with the various degrees of initiation and their secret symbols and handshakes. while the free and accepted order of freemasons is t

xtremely powerful in the united states. lodges were constructed in the smallest of villages, and it became an undeniable sign of prestige in any community to be a member of the masons. for businessmen who wished to succeed, it was almost a requirement to join the freemasons. at the same time, however, those individuals who were not privy to its secrets had begun to spread rumors about the bizarre rites and grim pledges that the members of the fraternity were sworn to uphold. curiosity and concern that satanic rites might be held by supposedly upstanding businessmen who had sold their souls to the devil began to spread doubts about what was really going on behind the closed doors of its lodges. while the various oaths and rituals of the masons would quite likely be judged as a bit overly dr

THE GOD OF THE WITCHES

f an ancient religion called zoroastrianism whose principal belief is in a supreme dei a the god of the witchesmargaret alice murraythe god of the witchesmargaret alice murraythis page copyright 251 2001 blackmask online.http//www.blackmask.comforeword to the first edition267 introduction267 chapter i. the horned god267 chapter ii. the worshippers267 chapter iii. the priesthood267 chapter iv. the rites267 chapter v. religious and magical ceremonies267 chapter vi. the divine victim267 references267 foreword to the first editionthis book being intended for the general reader as well as for the student of anthropology the authority foreach statement is not always given in the text. for the benefit of those who wish to pursue the study furtherthere is a bibliography for each chapter at the end

with him. itis certain that there was some kind of ceremony, religious or magical, in which a horned man, presumably agod, took the leading part. it is equally certain that there must have been a worship of the female principle,but in the cult of the horned god this does not appear till a much later stage.of the religion of the neolithic period nothing is known in western europe except the burial rites. the godshave left no recognisable trace, though certain female figures may possibly represent goddesses. but whenthe bronze-age arose the horned god is found through all europe from east to west. the fierce tribes whobrought in the iron-age destroyed the greater part of the previous civilisation, and possibly the previousinhabitants also, except those descendants of the neolithic and bronze

but the norman people, like the english, were largely of the old faith, and the conquest made littledifference to the relative position of the two religions. therefore though the rulers professed christianity thegreat mass of the people followed the old gods, and even in the highest offices of the church the priests oftenserved the heathen deities as well as the christian god and practised pagan rites. thus in 1282 the priest ofinverkeithing led the fertility dance round the churchyard;[2] in 1303 the bishop of coventry, like othermembers of his diocese, paid homage to a deity in the form of an animal;[3] in 1453, two years before therehabilitation of joan of arc, the prior of saint-germain-en-laye performed the same rites as the bishop ofcoventry.[4] as late as 1613 de lancre can say of

to have soldthemselves to the evil one. the bishops were said to be cloven-footed and to cast no shadows, and thosejustices of the peace appointed to try the political prisoners were seen often talking in a friendly way with thedevil.[23]this uninterrupted record of belief in a horned deity shows that underlying the official religion of the rulersthere still remained the ancient cult with all its rites almost untouched.in the depositions of the witches at the trials the horned god is very prominent at the great assemblies. thehorns and animal disguise were his "grand array, but in his ordinary intercourse with his flock the incarnategod appeared in the dress of the period. here again the congregation would see no difference between their the god of the witcheschapter i. the horned god11own

the nobles. he was alwaysaccompanied by a band of twelve companions, very suggestive of a grandmaster and his coven. one of thosecompanions was little john, a name which may be compared with the basque janicot. robin hood and hisband were a constituent part of the may-day ceremonies, they had special dances and always wore the fairies'colour, green. he was so intimately connected with the may-day rites that even as early as 1580 edmundassheton[41] wrote to william ffarington about suppressing "robyn hoode and the may games as beinglewde sportes, tending to no other end but to stir up our frail natures to wantonness" in all the stories andtraditions of robin hood his animosity to the church is invariably emphasised, an abbot or prior wasregarded as his legitimate prey. in one of the oldest

THE GOLDEN ESSENCE

word basic in such a way that they think the housle to be simple or even shallow somehow. nothing could be further from the truth. the housle is simple in form and practise. this is intentional and important- the hallmark of the true old persuasion is a kind of simplicity, an earthy simplicity that appeals to the intuitive, feeling function in the soul of the practitioners. the forms of old craft rites are intended to be simple and natural feeling; communicating profound wisdom and truth with a few very meaningful words and gestures. the forms are supposed to fit right in with trees, fields, and bonfires, as though they were also grown from the land and the hands of the people of the countryside. the aesthetic simplicity of the housle hides a veritable ocean of symbolic depth and power. in

which we bring the ongoing reality of regeneration into the here and now, and experience it as our state. there will be a time in the universe s life, when it ends, and this renewal reality at its heart will regenerate it; but we mortals can experience that event now, because it is as much a part of now as it will be a part of that distant future. pagan faiths, from the ground level of community rites, to the highest and most secret mysteries, were all based around this very idea and this practise. in most historical and well-known cases, it was usually expressed in lower harmonics- crop renewal festivals and rites, for instance. these were local harmonics of the greater reality, as were the local dying and resurrected sacrificial king cults. these smaller, localized practices were ways o

e glorified essence of reality or fire, returning at last to raise up the earth, and all beings and things, into immortality, filling them with awareness of ultimate truth and purifying all illusions. it is the best possible ending, and the best possible beginning, all rolled into one; the true resolution and renewal. the housle of the green stone, or the true housle any of the housle or red meal rites that i have written can be understood, on many levels, through the words in this essay, but it was the feast of wren hill that was and is the basic housle that was used as the explanation model for this work. as i have striven to communicate, the housle is a substance corollary, a physical harmonic to pagan mythology. that mythology is itself a harmonic, a reflection of the deep patterns of

THE KEY TO THE MYSTERIES

church which has not grown greater since its separation, which counts no longer in religion, which, since photius, has not inspired a single eloquence, is a church become entirely temporal, whose priesthood is no more than a function regulated by the imperial policy of the tsar of all the russias; a curious mummy of the primitive church, still coloured and gilded with all its legends and all its rites, which its popes no longer understand; the shadow of a living church, but one which insisted on stopping when that church moved on, and which is now no more than its bloated-out and headless silhouette. then, the protestants, those eternal regulators of anarchy, 85 who have broken down dogma, and are trying always to fill the void with reasonings, like the sieve of the danaides; these weaver

lack book. it was the "grimoire" of pope honorius. one word upon this little book so much decried. the "grimoire" of honorius is composed of an apocryphal constitution of honorius ii, for the evocation and control of spirits; then of some superstitious receipts. it was the manual of the bad priests who practised black magic during the darkest periods of the middle ages. you will find there bloody rites, mingled with profanations of the mass and of the consecrated elements, formulae of bewitchment and malevolent spells, and practices which stupidity alone could credit or knavery counsel. in fact, it is a book complete of its kind; it is consequently become very rare, and the bibliophile pushes it to very high prices in the public sales "my dear sir" said the workman, sighing "since i was te

an! but who, then, was the victim" at this question, the workman had a slight trembling; he paled, and his glance became troubled "master, you know better than i what it is" said he humbly in a low voice "oh, it cost me a great deal to do it; above all, the first time, with a single blow of the magic knife to cut the throat of that innocent creature! one night i had just accomplished the funereal rites, i was seated in the circle on the interior threshold of my door, and the victim had just been consumed in a great fire of alder and cypress wood. all of a sudden, quite close to me. i dreamt or rather i felt it pass. i heard in my ear a heartrending wail. one would have said that it wept; and since that moment, i think that i am hearing it always" eliphas had risen; he looked fixedly upon h

the wainscoting cracked, the doors shook, the windows opened with a crash, and whistlings were heard in every corner of the house' he then expected that formidable vision to follow, but he saw nothing; no monster presented itself; in a word, the devil would not appear. that is why he is looking for the "grimoire" of honorius, for he hopes to find in it stronger conjurations, and more efficacious rites "really! but the man is then a monster, or a madman "i think he is just simply in love" said desbarrolles "he is gnawed by some absurd passion, and hopes for absolutely nothing unless he can get the devil to interfere "but how then- what does he mean when he says that we shall hear him spoken of "who knows? perhaps he thinks to carry off the queen of england, or the sultana valide" the conve

d give him an enormous celebrity; his reveries would be bought for their weight in gold by the booksellers. he would become immensely rich, attract the notice of a great lady, and marry beyond the seas. it is by such promises that the phantom of the devil, long ago, lured gilles de laval, seigneur of retz, and made him wade from crime to crime. a man capable of evoking the devil, according to the rites of the "grimoire" of honorius, has gone so far upon the road of evil that he is disposed to all kinds of hallucinations, and all lies. so, verger slept in blood, to dream of i know not what abominable pantheon; and he awoke upon the scaffold. but the aberrations of perversity do not constitute an insanity; the execution of this wretch proved it. 177 one knows what desperate resistance he mad

THE MAGICIAN S KABBALAH

is useful to the magician using kabbalah, but each individual must develop their own basic "language" from which these expansions can be derived. the rituals have been written in such a way that they can act as templates for more elaborate ceremonies, but contain within themselves a simple statement about the nature of each particular sephiroth in its manifestation through the hebrew letters. the rites are modular in format, and can be pieced together as required to accomplish a variety of tasks. they are given here as designed to follow a particular project, giving it focus and meaning through the ceremonies associated with it. thus they could be used together whilst beginning a new relationship, or to discover and activate aspects associated with dissatisfaction over a job. equally, they

THE MARTINIST OPERATIVE GENERAL RITUAL

on martinism, but even less can be found concerning its founder, martinez pasqualez and his order of elus-cohen. the last part of this issue is, therefore, but a humble effort to fill in the gap. this publication is of a general nature and is thus accessible to everybody. i would like to stress, for the benefit of our non-martinist friends and readers of the martinist review, that the particular rites and practices are observed only and exclusively within the regular and traditional martinist work. i take this opportunity to express my thanks to all those whose help made possible the publication of this general ritual in its present form. especially, i wish to thank the members of l'ordre martiniste& synarchique of canada (loge 'la canadienne' and circle 'sophia, for their generous help

THE MIDDLE PILLAR

hey are the extremes of spirit and matter, love and hate, life and death, ebb and flow, systole and diastole. nature itself is the embodiment of the two extremes, the two opposites of the trinity. to the student of the psyche, to the one who the knowledge of his higher self, the counsel given to avoid the opposites. his task is to refrain of extreme actions. in certain schools of magic, where the rites of by adepts who at one time thoroughly they employed, initiation ceremonies depicted higher self and its rebirth by means of a techrucal and meditation. therein, the higher self was always some sacred figure of the major religions-a man always shown as the son of cod. the essence of these systems was to develop the son w be born in you "look with; thou are buddha" these images could possibl

e can change ourselves to better reflect those divine ideas. we may alter our body, appearance, the chemical composition of our blood, and the configuration of our nervous system. we may tame the feral beasts that dwell within our organic structure. by changing ourselves to resonate with the divine, we may transmute every portion of ourselves and become as purified vessels for the eternal spirit. rites such as the lesser banishing ritual of the pentagram represent this spiritual goal. the lbrp explains this goal in mathematical and qabalistic terms. it sets a pattern for self-growth whch has a powerful influence on the subconscious mind. it symbolically places us in a correct relationship to the one divine source. and when we are in this correct relationship, it becomes much easier for us

a purpose. the basic introductory formula of the middle pillar can be easily adapted into a variety of exercises with varying levels of complexity and spiritual development. this simple yet potent exercise is the foundation of a diverse number of magical techniques, and it can be layered with a virtually endless number of correspondences, leading to ever more complex ceremonies. a number of such rites are given in this chapter. there are also egyptian, greek, gaelic, and shamanic renditions, as well as several exercises for healing. additional middle pillar-style rituals can be found in "this holy invisible companionshpu2 by adam p. forrest and in our book experiencing the kabbalah. the exercise of the middle pillar establishing the pillar (this exercise can be performed either standing

n by transferring the invoked energy into the talisman. talismans dedicated to a specific purpose can be "fine-tuned" by projecting energy from the corresponding sephirah (and its appropriate color) within the body. healing rituals it can be said that the middle pillar exercise is by its very nature a ritual for self-healing. regular performance of this ritual, like the practice of the relaxation rites previously mentioned, can help alleviate the neuro-muscular tensions that lead to more serious illnesses. this exercise can also be used to heal others as well. regardie discovered that he could project healing energy to his patients by performing the middle pillar exercise beforehand. keep in mind, however, that this should only be attempted by experienced practitioners. don't rush into bec

THE MOTHMAN PROPHECIES

m greek meaning "a lamp giving light without flame" woodrow derenberger's mr. cold did not fit this pattern. in fact, the name made me suspicious of woody's story and if i had not talked with others who had shared similar experiences on the same night, i might have rejected derenberger outright because of it. in earlier times, fairies, demons, and even human witches practicing their black sabbath rites, chose gravel pits, garbage dumps, cemeteries and crossroads for their appearances. modern hairy monsters and ufos select the same sites, and quite a few ufo contacts have occurred near crossroads or on highways still under construction at points where old highways once intersected. derenberger's first contact with cold was on a newly completed highway yards from an old intersection. across

THE NECRONOMICON SIMON VERSION

ing the inquisition is an example of this, as well as the solemn and twisted- that is to say, purposeless and unenlightened- celibacy that the church espoused. for the orgone of wilhelm reich is just as much leviathan as the kundalini of tantrick adepts, and the power raised by the witches. it has always, at least in the past two thousand years, been associated with occultism and essentially with rites of evil magick, or the forbidden magick, of the enemy, and of satan. and the twisting, sacred spiral formed by the serpent of the caduceus, and by the spinning of the galaxies, is also the same leviathan as the spiral of the biologists' code of life: dna the goddess of the witches the current revival of the cult called wicca is a manifestation of the ancient secret societies that sought to t

an england, and expose it for what it really was, a carpet made of many ingenious threads and not god- or eternal happiness- at all; only nap. therefore, it seemed almost logical that he should seek in the defeated, old religions of the world for the basis of his new philosophy and, some say, his new "religion. he raised the female aspect back up to one of equality with the male, as it was in the rites of egypt, and of eleusis "our lady babalon (his spelling) became a theme of many of his magickal writings, and he received he credo, the book of the law, through a woman, his wife rose kelly. the lunar element, as well as the venusian, are certainly accessible in his works. it has even been said in occult circles that he had a hand in putting together the grimoire of one gerald gardner, foun

rough a woman, his wife rose kelly. the lunar element, as well as the venusian, are certainly accessible in his works. it has even been said in occult circles that he had a hand in putting together the grimoire of one gerald gardner, founder of a contemporary witchcraft movement, called the book of shadows. the moon has an extremely important, indeed indispensable, role in the tantrick sex magick rites that so preoccupied crowley and the o.t.o. there can be no true magick without woman, nor without man, and in the symbolic language of the occult there can be no sun without the moon. in alchemy, ceremonial magick, and witchcraft, the formula is the same, for they all deal with identical properties; whether they are called the sun and moon of the elixir vitae, the male and female participant

terature, and the drawings of magickal seals and symbols are wholly new to anything that has yet appeared on the contemporary occult scene- although bearing some resemblances to various diagrams found in the ancient arabic texts of the last millennium. although some of the characters found in these pages can be traced to mandaic and demotic sources, and are evidently of a much later date than the rites of sumer, the overall appearance of the seals is quite unusual, almost surreal. the book begins with an introduction by the alleged author, the mad arab (the name that lovecraft made famous 'abdul alhazred' does not appear in our copy of the ms, and ends with a sort of epilogue by the same arab. we have called the first part "the testimony of the mad arab" and the latter "the testimony of th

ranslation has been appended in this work- a translation evidently not at hand when the author compiled the ms. thus, for the first time, this muchrumoured exorcism is available in full and in english. after this, the "book of calling" needs little explanation. it is the grimoire of the necronomicon, containing the formulae of ritual conjuration, as well as the seals and diagrams to accompany the rites. it is followed by "the book of fifty names" being fifty separate powers of the god marduk, defeater of chaos. this is interesting, in that the names seem to come from the enuma elish, in which the elder gods confer these fifty names upon marduk as titles, in their appreciation of his routing of evil. a sigil is given for each of the names, and a word of power for most of them. then appears

THE SIGIL OF ADVERSARY

g http//algol.chaosmagic.uta description and purpose of the sigil of the adversary, set-heh by akhtya seker arimanius iv, botd/toph sigil illustrated by soror azhdeha iii, botd/toph the twelfth is when the demon of the noon tide sun comes forth from the desert, shaitan. this sigil is the empowerment of the fiery will and that of the other demon of the noon hour, keteb. used in daylight initiation rites focusing towards the eye of set-heh, the fire of iblis, shaitan. the sigil may be scribed alone on a parchment and invoked at the noon day when the sun is highest. it may be used to empower the body of which you dwell, to illuminate the ba and ka of the sorcerer, or to send forth desires of manifestation in the heat of the day. cursing is one possibility of this spell, and the name is sabaot

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

rise and wed a wife of whoredoms, who hath committed great whoredom, departing from the lord. once again must hosea expire on the crimson lips of gomer, and from the womb of a harlot must the christ be reborn a woman, wise, beautiful, and young; who is both circe and diana, isis and aphrodite, in whose veins course all the fury of medea, all the abominations of canidia, who revels in the infernal rites of sagana and locusta, and yet is vestal and virgin; white as the driven snow, pure as a mountain rill. one with the pale mother of bethlehem and the scarlet harlot of the city of abominations. then will the storm-clouds part, and the smoke and steam of the earth vanish, and the social harlot, whose painted buttocks have heaved and hog-wallowed through the centuries, shall be seized and hurl

nkrupt, science is bankrupt, none will be discharged, we must fend for ourselves c hark! we are the poets! we are the children of wood and stream, of mist and mountain, of sun and wind! we adore the moon and the stars, and go into the london streets at midnight seeking their kisses as our birthright. we are the greeks. and god grant ye all, my brothers, to be as happy in your loves! and to us the rites of eleusis should open the door of heaven, and we shall enter and see god face to face. under the stars i go forth, my brothers, and drink of that lustral dew: i will return, my brothers, when i have seen god face to face, and read within those eternal eyes the secret that shall make you free. then will i choose you and test you and instruct you in the mysteries of eleusis, oh ye brave heart

THE WITCH CULT OF ZOS VEL THANATOS

d the shadow is uplifted, the cunning shall gather as one. here is the great orgy of the horned one, when the luciferic angel and the daemon or akoman is joined, the black adepts astral body is unleashed within the aethyr to formulate their will, to expand their consciousness and then take the sacrament of the black graal of the sabbat, the venom which is turned to nectar. do not restrain in your rites, release your desire as in flesh! the vampires are coming perhaps the most famous aos art piece. this work has played a strong part of inspiration in the formulation of the luciferian gnosis, not only with the vision of toph but the botd as well. the face is the independent genius, the spirit which rises from flesh, the angelick daemon which is both beast and spirit, the independent consciou

THE ABYSS AND TABAET

of initiation as it requires balance and the application of reason to achieve magical results. one may consider the demon of the void mentioned in john dee s diaries who is called coronzom, known by modern enochian and thelemic students as choronzon. this demon is considered a madness inspiring beast, causing fragmentation of the mind and the loss of mental vitality. choronzon in the black temple rites of the characith lunar lodge, from which the author was personally involved in the late 1990 s draw on the energies of choronzon as a vampire spirit, being something which may be encircled and used as a means of draining the energy or chi of another through ritual sorcery. some dogmatic magical practitioners consider choronzon as a symbol of the false ego or will, which can be viewed by left

anic drive. luciferian witchcraft represents perhaps the major part of his published accomplishments to date. the first editions of most of his works are disappearing into private libraries of occult collector's items-and their prices are increasing enormously. with this fact in mind, luciferian witchcraft gathers together in one huge compendium many of the shocking rituals and bizarre initiation rites of black magick that have established ford as the most cutting-edge exponent of the left hand path tradition in america today. the book begins with a lengthy and highly scholarly exposition of the place of the draconic adversary within historical magick. set typhon, the egyptian god of darkness, ahriman, the persian devil and his whore of darkness, the adversary and the bride of the devil, c

k magick inspiration that marks his work as unique. here, forbidden heresies of millenia-old zoroastrian thought reveal their diabolic secrets to the sorceror. finally, the last part of the tome has chapters on sethanic and angelic magick, in which the primal force of set typhon and the infamous watchers of the book of enoch are invoked for cosmic diabolism, and several new and strange sex magick rites of the left hand path are revealed. this totally unique, enormous tome, available now! liber hvhi magick of the adversary michael w. ford isbn: 1411660862 order from: http//www.lulu.com/content/188673 http//www.amazon.com http//www.borders.com liber hvhi, the awaited grimoire of the luciferian path is now published containing the infernal rites of the qlippoth, an extensive ideological and m

ical and magical system presenting a grounded and understandable form of working with the qlippothic tree of da ath and tunnels. the second part of the grimoire is based on the ritualistic inversions of the avestan texts and the forbidden path of predatory spiritualism. liber hvhi contains the 22 spheres of the infernal qlippoth, the methods of filling and draining those shells and the luciferian rites of the supper of cain, symbolic of the first satanist from the ancient hebrew texts relating to the devouring process from a symbolic and ritualistic approach. no matter what name the adversary has been called by, from the ancient persian cult of yatukih sorcerers ahriman or angra mainyu, his bride jahi or az, to the hebrew samael and lilith, the luciferian current has remained strong beneat

THE DARK FORCES

ccordingly, we- as representatives of those dark forces which have always shaped our evolution proclaim the following about our sinister way and its living- 1) the dark gods are means to self- fulfillment, self- understanding and self-divinity. 2) we believe that only through journeying through the darkness within and without, in passing the abyss, can true self- understanding be attained. 3) our rites, ceremonies and magick are life-affirming and show us and bring us the ecstasy of existence, the laughter of life and the self-overcoming of the true adept. 4) we are feared because we understand and because we rejoice in living- in its pleasures but most importantly in its possibilities. we extend the frontiers of evolution while others sleep and cry. 5) all that enervates we despise: we ha

THE SECRET RITUALS OF THE OTO

member of a rival templar order: after the death of jacques de molay, some scottish templars having become apostates at the instigation of robert bruce ranged themselves under the banner of a new order instituted by this prince and in which the receptions were based on those of the order of the temple. it is there that we must seek the origin of scottish masonry and even that of the other masonic rites. the scottish templars were excommunicated in 1324 by larmenius, who declared them to be temple desertores and with the knights of st. john of jerusalem, dominiorum militae spoliatores, placed for ever outside the pale of the temple. a similar anathema has since been launched by several grand masters against templars who were rebellious to legitimate authority. from the schism that was intro

chief of a section of the authentic o.t.o. eugen grosche was on friendly terms with kenneth grant whose claim to be outer head of the order has been made on the dustjackets of crowley s confessions, the magical record of the beast 666, and kenneth grant s own, the magical revival. nevertheless germer expelled kenneth grant from the o.t.o. on july 20, 1955. an account of this expulsion is given in rites of modern occult magic by francis king and i can confirm that this account is correct. i have in my possession a signed copy of one of the duplicate copies of the notice of expulsion sent out by germer. it is clear then that the group led by grant was not intended to benefit under germer s will either. the claims of the californian o.t.o. also seem doubtful. its leader, grady mcmurtry, rests

m be adorned with the insignia of his rank (they take these insignia from s. and invest c, then setting him upon the throne of s) s: hail, o most mysterious master! all: most mysterious master, hail, all hail! file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c4.html (10 of 19 [12/28/2001 2:03:21 pm] the secret rituals of the o.t.o. s: most mysterious master, what rites do we that are master magicians celebrate in this secret place? c: i know not. s: we are met to commemorate the death of mansur el-hallaj. w: an ignorant imposter hath intruded into our camp. e: nay, hath seized upon the very throne of the most mysterious master. s: let him be stripped of his ornaments, and bound to the pole of my tent (done) s: what does he merit who hath usurped the power

a, rome and egypt at the time when the growth of the roman empire first made travel and the intercommunication of the priests of mithras, adonis, attis, osiris, dionysius, isis, astarte, venus and many scores of others possible. traces of this recension are still visible in the mass and in the calendar of the saints, all gods and goddesses of universal import receiving the same honour by the same rites as before, while the local gods were replaced by saints, virgins, martyrs, or angels, often of the same name, always of the same character. thus on the altar the solar-phallic crucifix is surrounded by six lights for the planets, to use one example only of a hundred at our disposal; and christmas is at the winter solstice, the birth of christ put for the birth of the sun. all these points ma

arlot, and thou shalt not be any man s wife: so will i also be toward thee (hosea iii, 1-3) file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c2.html (2 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. it is then certain even out of the mouth of the enemy that there is a sacred use, even as an abuse, of the sanctuaries of life, and although there be rites so sacrosanct and so secreted that even to the perfectly illuminated adepts of the viii they may not be disclosed, yet to them is due a full declaration of many mysteries almost surpassing speech. ii of the rites of blood it is said that there is a sect of the jewish brethren called chassidim whose practice is the sacrifice of man. thus preferably a child, but also an adult, is taken from am

THE HOLY BIBLE KING JAMES VERSION

halt thou do unto the levites touching their charge. 9:1 and the lord spake unto moses in the wilderness of sinai, in the first month of the second year after they were come out of the land of egypt, saying, 9:2 let the children of israel also keep the passover at his appointed season. 9:3 in the fourteenth day of this month, at even, ye shall keep it in his appointed season: according to all the rites of it, and according to all the ceremonies thereof, shall ye keep it. 9:4 and moses spake unto the children of israel, that they should keep the passover. 9:5 and they kept the passover on the fourteenth day of the first month at even in the wilderness of sinai: according to all that the lord commanded moses, so did the children of israel. 9:6 and there were certain men, who were defiled by

TRUE HISTORY OF WITCHCRAFT

way (received into the circle) and become the recipients of certain ancient learning (gardner, witchcraft today, pp 33-34) stated in its most extreme form, wicca may be defined as an ancient pagan religious system of beliefs and practices, with a form of apostolic succession (that is, with knowledge and ordination handed on lineally from generation to generation, a more or less consistent set of rites and myths, and even a secret holy book of considerable antiquity (the book of shadows. more recent writers, as we have noted, have hedged a good deal on these claims, particularly the latter. thus we find stewart farrar in 1971 musing on the purported ancient text thusly "whether, therefore, the whole of the book of shadows is post- 1897 is anyone's guess. mine is that, like the bible, it is

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, gardner asks himself, with what degree of irony one can only guess at, who, in modern times, could have invented the wiccan rituals "the only man i can think of who could have invented the rites" he offers "was the late aleister crowley..possibly he borrowed things from the cult writings, or more likely someone may have borrowed expressions from him" a few legs may be being pulled here, and perhaps more than a few. as a prophet ahead of his time, as a poet and dreamer, crowley is one of the outstanding figures of the twentieth (or any) century. as an organizer, he was almost as much

examined in connection with my personal search for the original book of shadows in the next section of this narrative. for now, though, let us note in the years since crowley licensed gardner to organize a magical encampment, wicca has both grown in popularity and become, to my mind, something far less real than either gardner or crowley could have wanted or foreseen. wherever they came from, the rites and practices which came from or through gerald gardner were strong, and tapped into that archetypal reality, that level of consciousness beneath the mask of polite society and conventional wisdom which is the function of true magick. at a popular level, this was the tantric sex magick of the west. whether this primordial access has been lost to us will depend on the awareness, the awakening

by that time the church of satan had been largely succeeded by the temple of set. this is pure theatre; more in the nature of psychotherapy than religion. it is interesting to note francis king's observation that before the church of satan began lavey was involved in an occult group which included, among others, underground film maker kenneth anger, a person well known in crowlean circles. of the rites of the church of satan, king states that..most of its teachings and magical techniques were somewhat vulgarized versions of those of aleister crowley's ordo templi orientis (man myth and magic, p 3204) to which we might add that, as with the oto, the rites of the church of satan are manifestly potent, but hardly criminal or murderous. lavey, like gardner and unlike crowley, appears to have "

, i thought, was not surprisingly, not to be seen. i'd heard all kinds of rumors about the book of shadows over the years, many of them conflicting, all of them intriguing. rumor #1, of course, is that which accompanied the birth (or, depending on how one looked at it, the revival) of modern wicca, the contemporary successor of ancient fertility cults. it revolved around elemental rituals, secret rites of passage and a mythos of goddess and god that seemed attractive to me as a psychologically valid alternative to the austere, antisexual moralism of christianity. the book of shadows, in this context, was the `holy book' of wicca, copied out by hand by new initiates of the cult with a history stretching back at least to the era of witchburnings. rumor number #2, which i had tended to credit

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

goodfellow. 153 liberalia and floralia festivities. 154 easter, and hot-cross-buns. 158 heaving and lifting customs at easter. 160 may-day festivities. 162 bonfires. 163 st. john s, or midsummer-eve. 164 mother bunch s instruction to maidens. 166 plants and flowers connected with phallic worship. 167 the mandrake. 169 lady godiva, the shrewsbury show, and the guild festival at preston. 170 pagan rites of the early christians. 171 gnostics, manich ans, nicolait, followers of florian &c. 173 the bulgarians, and their practices. 176 walter mape s account of the patarini, and their secret rites. 176 the waldenses and cathari. 178 popular oaths and phallic worship. 181 secret society in orleans for celebrating obscene rites. 182 the stedingers of germany, and their secret ceremonies. 184 the k

ents. xi page. trial of witches at arras, in france. 207 sprenger and others on witchcraft in the fifteenth century. 209 bodin s description of the sabbath ceremonies. 210 pierre de lancre s full account of the witches sabbath. 212 pictorial representation of the ceremonies. 245 similarity of the proceeding of the sabbath to those of the templars. 246 intermixture of priapic orgies with christian rites and ceremonies. 247 traces of phallic worship still existing on the western shores of ireland 248 index. 249 list of illustrations note. as frequent references are made to some of the engraved figures in different parts of the work, it was found impossible to insert the illustrations always opposite the explanatory text. the plates, therefore, have been placed, independently of the text, but

urity, and dictate uncontrolled, because unknown. such is the case in all religious subjects, which, being beyond the reach of sense or reason, are always embraced or rejected with violence and heat. men think they know, because they are sure they feel; and are firmly convinced, because strongly agitated. hence proceed that haste and violence with which devout persons of all religions condemn the rites and doctrines of others, and the furious zeal and bigotry with which they maintain their own; while perhaps, if both were equally well understood, both would be found to have the same meaning, and only to differ in the modes of conveying it. of all the profane rites which belonged to the ancient polytheism, none were more furiously inveighed against by the zealous propagators of the christia

d then of ochus.3 what they were before this calamity, we have no direct information; for herodotus is the earliest traveller, and he visited this country when in ruins. it is observable in all modern religions, that men are superstitious in proportion as they are ignorant, and that those who know least of the principles of religion are the most earnest and fervent in the practice of its exterior rites and ceremonies. we may suppose from analogy, that this was the case with the egyptians. the learned and rational merely respected and revered the sacred animals, whilst the vulgar worshipped and adored them. the greatest part of the former being, as is natural to suppose, destroyed by the persecution of the persians, this worship and adoration became general; different cities adopting differ

untenance; who dispose, with my nod, the luminous heights of heaven, the salubrious breezes of the sea, and the mournful silence of the dead; whose single deity the whole 1 pausanias (lib. ii) says he knew the meaning of this symbol, but did not choose to reveal it, it being a part of the mystic worship. 2 plate iii, fig. 1. 3 lib. i. 40 on the worship world venerates, in many forms, with various rites, and various names. the egyptians, skilled in ancient learning, worship me with proper ceremonies, and call me by my true name, queen isis. 1 according to the egyptians, isis copulated with her brother osiris in the womb of their mother; from whence sprung arueris, or orus, the apollo of the greeks.2 this allegory means no more than that the active and passive powers of creation united in th

TYSON DONALD NEW MILLENNIUM MAGIC

eir own image. archeological evidence suggests that many stone age societies were ruled by women and worshipped a female supreme deity. fertility fetishes with exaggerated female attributes, such as the famous venus of willendorf, have been unearthed at numerous sites of ancient human habitation. cultures devoted to the goddess tend to be stable and agrarian, inward-seeking and secretive in their rites. they build no empires, but are subject to the empire-building of more aggressive neighbors. cults of female gods, existing away from the center of societies, can still be observed. remnants of goddess worship are evident in the adoration of the virgin mary among christians, the veneration of the matronit and shekhinah among jews, the worship of shakti among hindus. the women's movement has

lent. this in itself is a testing. it will strengthen your will. that which only you know and revere will remain forever pristine and undefiled. there are two sides to magic. there are the general principles and common wisdom that should be freely given to all who seek them. this is the common coin of the art, which is both used and abused. but the other, hidden side of magic lies in the personal rites and symbols and secret names that are intimately bound to the individual and are a part of his or her innermost subconscious being. to reveal the first to anyone who is genuinely interested is the duty of every seeker after the light. to betray the latter is both foolish and dangerous. remember the hermetic maxim of the french occultist, eliphas levi-know, dare, will, and keep silent.29 t he

TYSON DONALD SOUL FLIGHT

was over, they said to her "0 our mother, sister clare, what sweet consolation have we had on this holy feast of the nativity! oh, would that it had pleased god that you had been with us there" and s. clare replied "praise and glory do i give unto our lord jesu christ, the blessed one, my sisters and daughters most dear; for that with much consolation to my soul i have had part in all the solemn rites of this most holy night, and even more than ye: sith through the loving care of my father s. francis, and the grace of our lord jesu christ, i have been present in the church of my venerable father, s. francis, and with the ears of my body and my mind have heard all the office and the sound of the organs that was made there, and in the same place have taken the most holy c mrnunion" a cleare

TYSON DONALD THE POWER OF THE WORD

e do this because ihvshh initiates a clockwise rotation around the points of the pentagram, whereas ihshvh initiates a counterclockwise rotation around the points of the pentagram. the counterclockwise inward spiral invokes the angels of severity on the left, and the clockwise inward swirl invokes the angels of mercy on the right. the technique of assuming the god-form was common in the religious rites of the ancient world. all types of divine possession by prophets relied upon the prophet becoming, for a time, the god in whose authority he prophesied. the ultimate goal of all worshippers is to become one with god. catholic priests seek as much as possible to embody jesus upon the earth. good moslems strive to pattern themselves upon the prophet mohammed. buddhists attempt to become living

UNLEASHING THE BEAST

tern esoteric traditions, including hermeticism, freemasonry, rosicrucianism and theurgic arts derived from jewish kabbalah. an affluent and elite group, the golden dawn attracted a number of prominent artists, poets and intellectuals, including w.b. yeats. eventually crowley and mathers would part ways, and finally become mired in a lawsuit when crowley published a full description of the secret rites of the golden dawn in his journal, equinox.xvii revealing secrets and sparking controversy, we will see, was something of an obsession throughout crowley's life. beginning in 1899, crowley also began to explore a variety of eastern spiritual traditions. after studying yoga in mexico, he traveled to ceylon and india in 1901-2, during which time he studied various forms of buddhism and hinduis

d there would be nothing which the human imagination can conceive that could not be realized in practice..if it were desired to have an element of atomic weight six times that of uranium that element could be produced."lix in crowley's revised system, however, the o.t.o.'s nine degrees were expanded to eleven. the eighth, ninth and eleventh of these focused on more explicitly transgressive sexual rites of auto-erotic and homosexual intercourse. as peter koenig summarizes the upper degrees, crowley's viiith degree unveiled. that masturbating on a sigil of a demon or meditating upon the image of a phallus would bring power or communication with a divine being..the ixth degree was labeled heterosexual intercourse where the sexual secrets were sucked out of the vagina and when not consumed..pu

t was quickly singled out as the most infamous and most shocking aspect of this terrible perversion of true religion. as the great sanskritist, sir monier williams, put it, tantra is "hinduism arrived in last and worst age of medieval development" in which the noble philosophy of the vedas had been replaced by the obscene sexual perversions and black magic of the left-hand (vamacara) tantras "the rites, or rather, orgies, of the left hand worshippers presuppose the meeting of men and woman of all castes in the most unrestrained manner."lxviii -152- this identification of tantra with sexual licentiousness was only further complicated in the late 19th century, as tantra became increasingly confused with various pornographic and sexological literature proliferating in victorian england. one o

iety.lxxi although the kama sutra in fact had little if anything to do with tantra, it would soon become largely confused and often completely identified with tantra in the western popular imagination. crowley, too, seems to have inherited this orientalist identification of tantra with sex, and he would soon become infamous as one of the first western authors to wed sexual magic with the esoteric rites of tantra. as his disciple kenneth grant put it "the revival of tantric elements in the book of the law may be evidence of a positive move on the part of [crowley] to forge a link between western and oriental systems of magick."lxxii but the question is, how much did crowley really know about indian tantric traditions- that is, beyond the second-hand comments and bursts of moral outrage abou

unced tantra as a horrible perversion, crowley described tantra not only a valid form of religion, but in fact the "most advanced" of all forms of indian spirituality. for unlike other forms of hinduism and buddhism, tantra does not deny the physical body or the natural world, but affirms and makes use of the flesh and the senses: the essence of the tantric cults is that by performance of certain rites of magick, one does not only escape disaster, but obtains positive benediction. the tantric is not obsessed by the will-to-die. it is a difficult business, no doubt, to get any fun out of existence, but at least it is not impossible.[h]e implicitly denies the proposition that existence is sorrow and he form-ulates the postulate..that means exist by which the universal sorrow..may be unmasked

VOX SABBATUM

dian and guide, can then shades arise shall i as shadow black, ashen with the remains of the dead dance around the fires of the circle, against the sun to summon the smoke o horned intiator and devils flesh my cloak of serpent skin worn clothe me in the robe of az in the watchers fields of time vox sabbatum the witches sabbat 18 you may recite now the lord s prayer reversed, which is used also in rites of lycanthropy and other averse chthonic rites nema, live morf reviled tub. noitatpmet otni ton su dael dna su tsniaga ssapsert that meht evigrof ew sa, sessapsert ruo su evigrof dna. daerd yliad ruo yad siht su evig. nevaeh ni ti sa htrae ni enod eb lliw yht. emoc modgnik yht. eman yht ed dewollah, neveah ni tra hcihw rehtaf ruo. as to align further with the averse and liberating spirit of

WAITE ASPECTS OF MASONIC SYMBOLISM

wallis budge, without feeling very strongly that there is much to be said for this view, or without hoping that it will be carried further by those who are properly warranted. so far as it is possible to speak of the kabiric mysteries, there was in those an episode of symbolical death, because kasmillos, a technical name ascribed to the candidate, was represented as slain by the gods. some of the rites which prevailed within and around greece in ancient times are concerned with the idea of a regeneration or new birth. the mysteries of bacchus depicted the death of this god and his restoration to light as rhea. osiris died and rose, and so also did adonis. he was first lamented as dead and then his revivification was celebrated with great joy. there is no need, however, to multiply the recu

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

9] because heru-behutet wrought his desire upon them (i.e, the enemy; and he passed six days and six nights coming into port on the waters thereof and did not see one of them. and he saw them fall down in the watery depths, and he made ready the place of ast-ab-heru there. it was situated on the bank of the water, and the face (i.e, direction) thereof was full-front towards the south. and all the rites and ceremonies of heru-behutet were performed on the first day of the first month[fn#90] of the season akhet, and on the first day of the first month[fn#91] of the season pert, and on the twenty-first and twentyfourth days of the second month[fn#92] of the season pert. these are the festivals in the town of ast-ab, by the side of the south, in anrut- f.[fn#93] and he came into port and went

nt) thereof shall be towards [the east, towards the place where ra riseth, and this mesent shall be called "mesent of the east" from this day onwards. as concerning the double town of mesent, the work of these blacksmiths of the east, the face (or, front) thereof shall be towards the south, towards the city of behutet, the hiding-place of heru-behutet. and there shall be performed therein all the rites and ceremonies of heru- behutet on the second day of the first month[fn#101] of the season of akhet, and on the twenty-fourth day of the fourth month[fn#102] of the season of akhet, and on the seventh day of the first month[fn#103] of the season pert, and on the twenty-first day of the second month[fn#104] of the season pert, from this day onwards. their stream shall be called "asti" the nam

e by the dictates of reason and philosophy [fn#264] the hermopolis here referred to is the city of khemenu in upper egypt, wherein was the great sanctuary of thoth [fn#265] i.e, righteousness, or justice. the goddess referred to is probably maat. iv. nor, indeed, ought such an examination to be looked on as unnecessary whilst there are so many ignorant of the true reason even of the most ordinary rites observed by the egyptian priests, such as their shavings[fn#266] and wearing linen garments. some, indeed, there are who never trouble themselves to think at all about these matters, whilst others rest satisfied with the most superficial accounts of them "they pay a peculiar veneration to the sheep,[fn#267] therefore they think it their duty not only to abstain from eating its flesh, but lik

e sheep,[fn#267] therefore they think it their duty not only to abstain from eating its flesh, but likewise from wearing its wool. they are continually mourning for their gods, therefore they shave themselves. the light azure blossom of the flax resembles the clear and bloomy colour of the ethereal sky, therefore they wear linen; whereas the true reason of the institution and observation of these rites is but one, and that common to all of them, namely, the extraordinary notions which they entertain of cleanliness, persuaded as they are, according to the saying of plato "none but the pure ought to approach the pure" now, no superfluity of our food, and no excrementitious substance, is looked upon by them as pure and clean; such, however, are all kinds of wool and down, our hair and our nai

seweneh of the bible, and the modern aswan [fn#276] a kind of bream, the an of the egyptian texts [fn#277] compare chap. cxxxviia of the book of the dead "and behold, these things shall be performed by a man who is clean, and is ceremonially pure, one who hath eaten neither meat nor fish, and who hath not had intercourse with women (ll. 52, 53. viii. this much may be depended upon: the, religious rites and ceremonies of the egyptians were never instituted upon irrational grounds, never built upon mere fable and superstition, but founded with a view to promote the morality and happiness of those who were to observe them, or at least to preserve the memory of some valuable piece of history, or to represent to us some of the phenomena of nature. as concerning the abhorrence which is expressed

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

io. el gran hierofante del tarot aparece sentado entre las dos columnas del templo, haciendo el signo del esoterismo. 38 the number five is grandiose, it is sublime. remember that the human being is also a star of five points; this human star must cleanse itself constantly with the five perfumes. if we can make a metallic pentagram and consecrate it, we can also consecrate ourselves with the same rites and perfumes that we use to consecrate our metallic pentagram. this is because the human being is a star of five points. those who feel that they are polluted with larvae, or in misery, must smudge themselves with the five perfumes in order to become clean. this must be performed in conjunction with treading on the path of perfect chastity. in the lumisials, this custom of cleansing the brot

lain the mystery of the eighteenth arcanum. in this terrible arcanum we find all the potions and all the witchcraft of thessaly. here is the kitchen of conidia. we can read (in the epochs of horaccio) how this horrible witch of rome made all of her potions. the books of the grimoires are full of tenebrous recipes which are obviously related to the arcanum xviii, such as erotic magical ceremonies, rites in order to be loved, dangerous potions, etc. all of this is the eighteenth arcanum. a veces el estudiante casi ex nime por la batalla logra la entrada en el templo teniendo la espada entre sus manos. son terribles los esfuerzos que hacen los tenebrosos para sacar al estudiante de la senda del filo de la navaja. esta senda est llena de peligros por dentro y por fuera. muchos son los que comi

WESTERN MANDALAS OF TRANSFORMATION SR AL

michell, 1983, p. 160. this was also witnessed by a mr. william groff and other members of the egyptian institute, who saw a flame rising from the top, but could discover no rational explanation. the pyramid has often been associated in hermetic folklore with revelation of the inner mysteries, and figure 10-c revelation of secrets is the domain of mercury or hermes. it is believed that initiation rites were once held within the dark pyramid chambers: inspiration is mercury, the messenger of the gods. centres of the mercurial influence, like the great pyramid, were places of initiation into the mysteries, for within their labyrinths could be found the spirit whom god had sent to speak directly with men. in the presence of hermes, nothing was concealed except the person of god. the pyramid w

WICCA EIGHT SABBATS OF WITCHCRAFT

ays) with such an important holiday, witches often hold two distinct celebrations. first, a large halloween party for non-craft friends, often held on the previous weekend. and second, a coven ritual held on halloween night itself, late enough so as not to be interrupted by trick-or-treaters. if the rituals are performed properly, there is often the feeling of invisible friends taking part in the rites. another date which may be utilized in planning celebrations is the actual cross-quarter day, or old halloween, or halloween o.s (old style. this occurs when the sun has reached 15 degrees scorpio, an astrological 'power point' symbolized by the eagle. this year (1988, the date is november 6th at 10:55 pm cst, with the celebration beginning at sunset. interestingly, this date (old halloween)

craft get any book for free on: www.abika.com 7 characters are likely to be interpreted as mother nature, father time, and the baby sun-god. none of this will come as a surprise to anyone who knows the true history of the holiday, of course. in fact, if truth be known, the holiday of christmas has always been more pagan than christian, with it's associations of nordic divination, celtic fertility rites, and roman mithraism. that is why both martin luther and john calvin abhorred it, why the puritans refused to acknowledge it, much less celebrate it (to them, no day of the year could be more holy than the sabbath, and why it was even made illegal in boston! the holiday was already too closely associated with the birth of older pagan gods and heroes. and many of them (like oedipus, theseus

ide. long before the world had heard of jesus, pagans had been observing the season by bringing in the yule log, wishing on it, and lighting it from the remains of last year's log. riddles were posed and answered, magic and rituals were practiced, wild boars were sacrificed and consumed along with large quantities of liquor, corn dollies were carried from house to house while carolling, fertility rites were practiced (girls standing under a sprig of mistletoe were subject to a bit more than a kiss, and divinations were cast for the coming spring. many of these pagan customs, in an appropriately watered-down form, have entered the mainstream of christian celebration, though most celebrants do not realize (or do not mention it, if they do) their origins. for modern witches, yule (from the an

nd, of course, if you are your coven's chandler, or if you just happen to like making candles, candlemas day is the day for doing it. some covens hold candle-making parties and try to make and bless all the candles they'll be using for the whole year on this day. other customs of the holiday include weaving 'brigit's crosses' from straw or wheat to hang around the house for protection, performing rites of spiritual cleansing and purification, making 'brigit's beds' to ensure fertility of mind and spirit (and body, if desired, and making crowns of light (i.e. of candles) for the high priestess to wear for the candlemas circle, similar to those worn on st. lucy's day in scandinavian countries. all in all, this pagan festival of lights, sacred to the young maiden goddess, is one of the most b

de of tenne maidens whiche went to set may, and nine of them came home with childe' and another puritan complained that, of the girls who go into the woods 'not the least one of them comes home again a virgin' long after the christian form of marriage (with its insistence on sexual monogamy) had replaced the older pagan handfasting, the rules of strict fidelity were always relaxed for the may eve rites. names such as robin hood, maid marian, and little john played an important part in may day folklore, often used as titles for the dramatis personae of the celebrations. and modern surnames such as robinson, hodson, johnson, and godkin may attest to some distant may eve spent in the woods. these wildwood antics have inspired writers such as kipling: oh, do not tell the priest our plight, or

WICCA WITCHCRAFT TODAY

mentary information and for 1m many useful suggestions and comments. g.b. gardner director the museum of magic and witchcraft the witches' mill castletown, isle of man introduction by dr. margaret murray formerly assistant professor in egyptology at university college, london in this book dr. gardner states that he has found in various parts of england groups of people who still practise the same rites as the so-called 'witches' of the middle ages, and that the rites are a true survival and not a mere revival copied out of books. in his easy pleasant style he gives a sketch of similar practices in ancient greece and rome, and his wide personal experiences in the far east enable him to show that there are many peoples, whether in the far east or in great britain, who still perform acts of w

uncritically, especially when in conflict with the evidence as he finds it. anthropologists may draw their own conclusions and advance any theories of their own, but they must make it clear that these are their own conclusions and their own theories and not proven facts; and this is the method i propose to adopt. in dealing with native races one records their folklore, the; stories and religious rites on which they base their beliefs. and actions. so why not do the same with english witches [1] witches are as often men as women, but in english a witch is always called 'she, so i will use that word, and the reader must understand it to mean either male of female [2] see note 1 (page 188- i must first explain why i claim to speak of things note generally known. i have been interested in mag

effects, and believe that sometimes they succeed. the only-way to find the truth or falsity of this would be to experiment (i should think that slips or bikinis could be worn without unduly causing loss of power. it would be interesting to try the effect of one team in the traditional nude and one in bikinis) at the same time one might heed the witches' dictum 'you must be this way always in the rites 'tis the command of the goddess' you must be this way so that it becomes second nature; you are no longer naked, you are simply natural and comfortable. the cult, whether in england or elsewhere, starts with several advantages. first, it usually obtains recruits very young and slowly trains them so that they come to have the sense of mystery and wonder, the knowledge that they have an age-ol

the knowledge that they have an age-old tradition behind them. they have probably seen things happen and know they can happen again: instead of mere curiosity and a pious belief that 'something may happen, inhibited by an unacknowledged but firm belief that 'it will never happen to me. what it comes to, then, is this: certain people were born with clairvoyant powers. they discovered that certain rites and processes increased these powers, thus they became useful to the community. they performed these rites, and obtained benefits, and being lucky and successful were looked at with envy and dislike by others, and so they began to perform their rites in secret. power which can be used for good can be used for evil, and they were tempted perhaps to use this power against their opponents, and

were perhaps dissipated perverts and had shame or guilty pride; some were just members of a primitive stock, already disappearing, but still following the ways of their fathers, knowing the church disapproved yet finding physical and psychological satisfaction. some were ecstatic "the sabbat" said one "is the true paradise' mr. hughes does not say why he thinks they should have given up their own rites, which were made for a definite purpose and which produced definite results simply to parody those of an alien faith. i have attended many of these cult rites, and i declare that most of what he says is simply not true. there may be a fertility dance, but the other rites are simple, and with a purpose, and in no way resemble those of the roman catholic or any other church that i know. true

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

gence, and kindness. he who is courteous is not humiliated, he who is magnanimous wins the multitude, he who is of good faith is trusted by the people, he who is diligent attains his objective, and he who is kind can get service from the people (xvii:6) confucius said: only the humane man can love men and can hate men (iv:3 (confucius on religion) lin fang asked about the fundamental principle of rites. confucius replied: you are asking an important question! in rites at large, it is always better to be too simple rather than too lavish (iii:4) tzu lu asked about the worship of ghosts and spirits. confucius said: we don t know yet how to serve men, how can we know about serving the spirits? what about death, was the next question. confucius said: we don t know yet about life, how can we kn

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

wisdom, the 2nd sephirah. 78. the number of cards in a tarot pack. 40 numerals, 16 court cards and 22 trumps (major. 117. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 79. boz, boaz, the left-hand brazen pillar at the entrance to solomon s temple. 80. the number of yesod, foundation, 9th sephirah. the venerable rabbi hillel had 80 points. 81. according to the book of rites of chao kung, b.c. 1112, an emperor of china should have 3 concubines of the first rank, 9 of the second, 27 of the third and 81 of the fourth rank. 90. ikin, jachin, the right-hand pillar of solomon s temple. 91. 91 is the number of amn and of tetragrammaton adonai (ihvh, adni. 96. according to vitruvius, the natural height of a typical adult man is 96 digits, which equaled 24 palms, or six

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

platform for the future, is one of the principal ways in which homo sapiens is distinguished as a distinct species of primate.5 even in preliterate societies the preoccupation with temporality specifically, the quest to commemorate time and thereby overcome the ravaging aspect of mortality was concretized in rituals that celebrated birth and death as the bookends of life s journey. although these rites might seem primitive to the critical eye, ideationally they were no less sophisticated than the most convoluted postmodern discourse that depicts human temporality as caught between recollection of the beginning anticipating the end and anticipation of the beginning recollecting the end. robert lauer, a sociologist by training, astutely observed: indeed, if one were to write a history of con

sm, for the kabbalists embrace of rabbinic ritual enabled them to a rm both the teleological indeterminacy of history and the narratological redundancy of myth. 17. voegelin, anamnesis, p. 325. notes to page 57 207 18. ibid, p. 329 (emphasis in original. 19. ricoeur, history, takes issue with the view that the biblical conception of time is exclusively linear, noting that festivals and ceremonial rites partake of a cyclical notion of time. see also barr, biblical words; finegan, handbook, pp. 6 138; robbins, time-telling, pp. 71 88. on the cyclical dimension of biblical time, connected especially to the theme of retribution, see trompf, idea of historical recurrence, pp. 116 178. the rabbinic propensity to divest time of its linearity has been noted by several scholars. see yerushalmi, zak

y: between essentialism and transcendental philosophy. evanston: northwestern university press, 1997. mopsik, charles. the body of engenderment in the hebrew bible, the rabbinic tradition and the kabbalah. in fragments for a history of the human body, 49 73. edited by michel feher with ramona naddaff and nadia tazi. new york: zone books, 1989. 290 bibliography. les grands textes de la cabale: les rites qui font dieu. paris: ditions verdier, 1993. morewedge, parviz. the metaphysica of avicenna (ibn sina: a critical translation-commentary and analysis of the fundamental arguments in avicenna s metaphysica in the danish nama-i ala i (the book of scientific knowledge. new york: columbia university press, 1973. mos s, st phane. l ros et la foi: lectures bibliques. paris: ditions du seuil, 1999

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

intent would read as the following: it is my will to invoke the egregores of samael and lilith, so that by union of both within myself, i shall become reborn as baphomet. widdershines, banishing ritual to clear mind and call the four quarters: zazas, zazas, nasatanada zazas south: shaitan-set, lords of the southern tower, djinn father of fire and desert sands, i do summon thee forth to witness my rites of awakening and union. i command the fires of the abyss to protect my circle, let the gates be opened! fire invoking pentagram east: lucifer-phosphorus, lords of the eastern tower, bearer of the black flame, lord of light and promethean flame, i do summon thee forth to witness my rites of awakening and union. i command the forces of air and the astral plane, send thy luciferian elementals t

thean flame, i do summon thee forth to witness my rites of awakening and union. i command the forces of air and the astral plane, send thy luciferian elementals to guard this circle. west: leviathan-ourabouris, lord of the western tower, who beholds the black flame hidden in the depths! great encircling one, who holds the keys to immortality! i summon the forces of water and the sea to witness my rites of awakening and union. be watchful and protect this circle! north: belial lord of the northern tower, who fell from heaven to be as god itself, who accepts no master- i do summon thee forth to witness my rites of awakening and union. i command the forces of the earth to protect this circle! imagine each force in a silent way adding the essence of protection around you. take now the athame f

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

as necessary to apprentice oneself to a master magician, or mage, and to spend many years studying and, later, practicing. throughout the middle ages there were many high dignitaries of the church who engaged in the practice of high magick. they were the ones with both the wealth and the learning. high magick is the transformation of the self to the higher self. some aspects of it also consist of rites designed to conjure spirits, or entities, capable of doing one's bidding. motive is the driving force of these magicks and is critical for success. in recent years there has been a change from the traditional thoughts regarding high magick. the average intelligence today is vastly superior to that of four or five centuries ago. minds attuned to computers are finding a fascination with the me

cifix and write the last of those seven names, levanael thus" the seven names are those of the planets, given earlier. th cross of levanael is shown in figure 15. on the back of the seal i the sigil shown in figure 16. in the golden dawn, the word agla describes the nort and the element of earth. agla is notariqon for "thou ai mighty forever, 0 lord" agla is an angel in its own right and i 17 the rites of exorcism; the vibration of it is used for the exorcising of demons and any negative spirits. its place here, though, should not be associated to earth, but to its powers of exorcism in keeping any unwanted force out of the crystal that was placed on top of the seal. pr a c t i ca l us e of the seal dei aemeth as stated at the beginning of this paper, in the original dee manuscripts, the h

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

, felkin consecrated the temple and left his daughter behind to further help those members with ritual and study work. at this time he wrote out a temple warrant for the foundation of the new zealand order [note: brackets in the warrant are those of the editor] the g.h. chief frater aur mem mearab [felkin] 8=3 and the v.h. soror [mrs. felkin, members of the r.r. et a.c. under the obedience of the rites of germany and great britain, and the v.h. soror maria poimandres [miss felkin] 6=5 permit three fraters piscator hornimmt 5=6 kiora 5=6 lux e tenebrls 5=6 to form and rule both the inner and outer orders of the r.r. et a.c. and the stella matutina in australasia. for the outer order of the smaragdum thalasses temple of the stella matutina in the outer. havelock north, hawkes bay, new zealan

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