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Michael Wynn's Occult Reference Library

RITUAL,RITUALS

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to manifestation and into the outer order, or more succinctly, infused into the candidate. the cross is also a fitting symbol for self sacrifice, absolutely necessary and required for achieving knowledge and conversation with our higher genius. so together the cross and triangle represent the forces of life and light. as you study the initiation itself, you will notice that there are times in the ritual where a mystical circumambulation takes place. this is a creation of a vortex and it is symbolic of the rise of divine light from nothingness. it is the cross and triangle that act as a magnet, pulling in this divine light which is initially attracted during the mystical circumambulation. the cross and triangle are very powerful symbols and are not only used in the hall of the neophyte but

e current. it also represents the elements of which the candidate will be attempting to master in higher grades. the sash with the white triangle is worn from the left shoulder across the body to the right hip. it should be worn with a robe, nemyss and red slippers. even members who work alone and are not near the temple should strongly consider investing in a robe, and the above attire to do the ritual work outlined in the grade material. 35 36 a d d r e s s o n t h e p i l l a r s g. h. f r a t e r d. d. c. f. to explain their symbolism briefly and concisely is the object of the present address. in the explanation of the symbols of the 0=0 degree of neophyte, your attention has been directed to the general mystical meaning of the juxtaposition of the two pillars, and therefore i will onl

llars represent the triune manifestation of the spirit of life, the 'three mothers' of the sepher yetzirah, the three alchemical principles of nature, the sulphur, the mercury and the salt, and each pillar is surmounted by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and the 125th chapters of the 'ritual of the dead' the egyptian 'per-m-hru. this celebrated and most ancient work is a collection of mystical hymns and addresses in the form of a species of ceremonial ritual for the use of the soul after death, to enable him to unite himself to the body of osiris the redeemer, thenceforth in the ritual is he no longer called the soul but he is called the 'osiris' of whom he is a member "i am th

f the soul after death, to enable him to unite himself to the body of osiris the redeemer, thenceforth in the ritual is he no longer called the soul but he is called the 'osiris' of whom he is a member "i am the vine, ye are the branches' said the christ of the new testament 'i am a member of the body of osiris' said the purified and justified son of god. such is the subject of the great egyptian ritual, purified by suffering, strengthened by opposition. nor is the 'ritual of the dead' a work of comparatively recent times, for the great egyptologists birch and bunsen assert that its origin is anterior to menes, and belongs probably to the pre-menite dynasty of abydos, between 3100 and 4500 b.c. and it implies that at that period the system of osirian worship and mythology was already in ac

u wish to charge or affect. be certain that you sink your head until your eyes look exactly between your thumbs. this way, the points of the fingers and the thumbs and the focus of the eyes will all converge upon the object you are charging or attacking. the above posture is called the sign of horus. it is also called the sign of the enterer. most adepts in the order use it as part of their daily ritual work, either at the completion of the l.b.r.p. or after each pentagram is drawn while vibrating the divine name. sign of silence the sign of the enterer of the threshold is always answered, or followed, by the sign of silence. the sign of silence is known as the sign of harpocrates. it is a fitting symbol for the secrecy we have pledged ourselves to regarding the mysteries. the sign of sile

0 0 INITIATION CEREMONY

promise and swear that i will keep any information relative to this order, which may have become known to me prior to the completion of the ceremony of my admission and i also pledge myself to divulge nothing whatsoever concerning this order to the outside world in case either of my resignation, demission or expulsion therefrom, after the completion of my admission. i will not seek to obtain any ritual or lecture pertaining to the order without due authorization from the praemonstrator of my temple, nor will i possess any ritual or lecture unless it be properly registered and labelled by him. i further undertake that any such ritual or lecture and any case, cover or box containing them shall bear the official label of the golden dawn. i will not copy myself nor lend to any other person to

e pertaining to the order without due authorization from the praemonstrator of my temple, nor will i possess any ritual or lecture unless it be properly registered and labelled by him. i further undertake that any such ritual or lecture and any case, cover or box containing them shall bear the official label of the golden dawn. i will not copy myself nor lend to any other person to be copied, any ritual or lecture, until and unless i hold the written permission of the praemonstrator to do so, lest our secret knowledge be revealed through my neglect or error. furthermore, i undertake to prosecute with zeal the study of occult sciences, seeing that this order is not established for the benefit of those who desire only a superficial knowledge thereof. i will not suffer myself to be hypnotized

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

nabulis et alis, dicebant vulgares praedicto tempore: vrowe hera sen corrupto nomine vro here de vlughet, et credebant illam sibi conferre rerum temporalium abundantiam. have we here still extant the old ero "epa, hero meaning earth? and does "hpa belong to it? if the as. urce also contains the same, then even the diminutive form herke must be of high antiquity. the second address in the same as. ritual is a call to the earth' hal wes thu /oleic, fira mojor 1' hale (whole) be thou earth, mother of men; which agrees with the expression terra mater in tacitus. the widely extended worship of the teeming nourishing earth would no doubt give rise to a variety of names among our forefathers, just as the service of gaia and her daughter eliea mixed itself up with that of ops mater, ceres and cybe

3 8 INITIATION CEREMONY

he banners of the west, empeh arsol gaiol, spirits of water adore your creator. in the name of pa agiosel great king of the west, spirits of water adore your creator. hiero: replaces cup and returns to place. all face east. hiero: in the name of elohim tzabaoth i declare this temple opened in the grade of practicus. hiero (knocks 1, 3, 1, 3) hiereus (knocks 1, 3, 1, 3) heg (knocks 1, 3, 1, 3) the ritual of the 31st path (temple arranged for ritual of 31st path. the temple is darkened. hiero: fraters and sorors our frater (soror) xyz having made such progress in the path of occult science as has enabled him (her) to pass the examinations in the requisite knowledge is now eligible for advancement to the grade of practicus, and i have duly received a dispensation from the greatly honoured chi

4 7 INITIATION CEREMONY

its of fire, adore your creator. in the name of edelperna, great king of the south, spirits of fire adore your creator. hiero: replaces incense and returns to place. all face east. hiero: in the name of tetragrammaton tzabaoth, i declare the temple opened in the grade of philosophus. hiero (knocks 3, 3, 1) hiereus (knocks 3, 3, 1) heg (knocks 3, 3, 1) advancement of 29th path (temple arranged for ritual of 29th path, as in diagram. the temple is darkened) hiero (knocks) honoured fraters and sorors, our frater xyz having made such progress in the paths of occult science as has enabled him to pass the examination in the requisite knowledge and further having been a member of the grade of practicus for a period of more than three months, is now eligible for advancement to the grade of philoso

done) hiero: let the hoodwink be removed. heg: removes hoodwink. heg: places in his hand the incense from before the fire tablet. hiero: wave the incense before the tablet of fire and say let the powers of fire witness my pledge. pract: let the powers of fire witness my pledge (done) heg: replaces incense. hiero: conduct the practicus to the east and place him before the mystic pillars (done) the ritual of the 29th path hiero: before you are the portals of the 31st, 32nd and 29th paths as in the grade of zelator. the two former you have already traversed, and the portal of the 29th path, on the right hand leading from the grade of zelator to the grade of philosophus is now open to you. take in your right hand the calvary cross of 12 squares, and follow your guide through the path of the wa

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

d powers of many generations, especially in healing magick. this cosmic consciousness- or great mind or akashic record, as theosophists call it- is perhaps what made it possible for pyramids to be built at almost the same time in lands as far apart as egypt and south america, and for shamanism to follow similar patterns in unconnected continents. by accessing this source of power, we may create a ritual or use certain crystals without consciously knowing their significance, only to find out that our invented spell closely resembles one from another time or culture; we know how to heal without being taught. gaining such knowledge has been described as 'inner-plane' teaching and if you can trust your own deep intuitions, you need very little formal teaching about magick. if you scry at the f

farers of the netherlands and 1876 a book entitled oer linda was published, named after the family who had been custodians of the wisdom since the sixth century bc. some insist the manuscript is a forgery and that the existing version dates only from the thirteenth century. but the authentic water gypsies knew their lore by inheritance rather than from a book, and the similarities are remarkable. ritual was practised by the canal people within a triple magical square, each square joined by four lines and constructed from wood known as 'the mill. only the women entered the sacred area, under the leadership of a senior female water witch, though the chief male, known as the master, summoned the entity to assist in the ritual. if you would like to read more about this, you will find some reco

as it is performed today, is not modern witchcraft per se, but a contemporary neo-pagan religion. it is, however, one of the major forms of witchcraft. it began in its modern form with the teachings of gerald gardner after the repeal of the witchcraft act in 1951, though its descent can be traced to the ancient nature religions. this traditional method of wicca is quite formal, with covens using ritual tools and learned invocations emphasising the goddess and her representative, the high priestess, as their head. the goddess is the archetype or source energy of the ultimate feminine power or principle. all the named goddesses represent aspects of particular qualities of the goddess in different cultures. her consort is the horned god and his representative in the coven is the high priest

nd endings are as much part of the cycle of life as are birth and beginnings. dark and light, night and day, positive and negative, destruction and creation are two sides of the same coin, a principle that finds expression in eastern taoism and underpins the ancient chinese/ ching (the book of changes, often used for divination. negativity can be transformed into healing energies through positive ritual. the goddess is the source of all creation, from whom, in the original virgin birth, her son-consort, the horned god, came. the horned god and the goddess are the creative male and female principles that act and react, not in opposition to each other, but as complementary and necessary parts of a whole. there are variations on this idea within the teachings of wicca. some traditions conside

oddess are the creative male and female principles that act and react, not in opposition to each other, but as complementary and necessary parts of a whole. there are variations on this idea within the teachings of wicca. some traditions consider the goddess to be of greater significance than her male counterpart. others regard them as equal, assuming different aspects according to the season and ritual: she as the earth or moon deity, ruler of the summer months, he as the sun or corn god, ruler of winter and lord of the underworld after his death. along with other nature deities, the horned god became demonised with the advent of christianity, and the goddess was either depicted as a wicked witch or downgraded to the status of a faerie. thus the celtic warrior goddess maeve became the fae

ABRAMELIN1

corroborated through the appearance of the angel. cagliostro is also said at milan to have availed himself of the services of an orphan maiden of marriageable age as clairvoyant. it will be remarked that this modus operandi differs strongly from that employed by the mesmerists and hypnotists of to-day with their clairvoyants. for here the whole force of the operator was concentrated on a magical ritual of evocation, the hand being merely laid on the child s head to form a link; and it in no way appears that the child was reduced to the miserable condition of automatic trance now practised, and which a really advanced occultist would be the first to condemn, as knowing its dangers. on the other hand, there seems to be a distinct similarity between cagliostro's method, and the system of ori

ADDTLS

whether it be hard or soft. this is the ancient egyptian use, whereof the hebrew is but a copy, and that many times a faulty copy, save in the divine and mystical names, and some other things. also y and i are similar, also v and u, depending whether the use intended be vowel or consonant. x is the ancient egyptian power of s; but there be some ordinary hebrew names wherein x is made x. from one ritual written by s.a. we find the following given as to the pronunciation of names. in pronouncing the names, take each letter separately. m is pronounced em; n is pronounced en (also nu, since in hebrew the vowel following the equivalent letter n is u a is ah; p is p; s is ess; d is deh. nrfm is pronounced en-ra-ef-em or en-ar-ef-em. ziza is pronounced zodee- zod-ah. adre is ah-deh-reh or ah-de

ADEPTUS MINOR INITIATION

aces, seven are the days of creation, seven is the height above and seven is the depth below" chief "associate adeptus minor, where is the vault symbolically situated" third "in the center of the earth, in the mountain of the caverns, the mystic mountain of abiegnus" chief "associate adeptus minor, what is the meaning of this title, abiegnus" 5 c b a f k l e c q n w (temple set up at beginning of ritual) third "it is abiegnus, lamb of the father. it is by metathesis abi-genos, born of the father; bia-genos, strength of our race, and the four words make the sentence,'mountain of the lamb of the father, and the strength of our race" chief "mighty adeptus major, what is the key to this tomb" second "the rose and the cross, which resume the life of nature and the powers hidden in the word i. n

tality" 14 hrwbg "furthermore, that i will perform all practical work connected with this order in a place concealed and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubeae et aurea cruces before the eyes of any person save for the permission of the chiefs of the order" trapt "i further promise and swear that with the divine permission i will, from this day forward, apply myself to the great work, which is, to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually ra

changed with the color of the element wherein they operate; even as in the vision of ezekiel each kerub had four faces and four wings. forget not therefore that the tablets and the \ybwrk are the guardians of the tomb of the adepti. let thy tongue keep silence on our mysteries. restrain even the thought of thy heart lest a bird of the air carry the matter" 18 temple set up at 2nd point of the 5=6 ritual third "upon more closely examining the door of the tomb, you will perceive, even as frater n.n, and those with him did perceive, that beneath the cxx in the inscription were placed the characters ix thus: post cxx annos patebo ix this being equivalent to post annos lux crucis patebo, at the end of 120 years, i, the light of the cross, will disclose myself. for the letters forming l.v.x. are

ALEE J BOOK OF AIWASS

ce the likeness of the deity in plain view, at eye level, along with the sigil. 4. make sure you're seated comfortably, either on a chair or cushion. 5. fixing your eyes on the likeness of the deity, keep repeating the obvious in a forceful and compelling manner. for example "you are satan, creator of all things" do this until you are exhausted or it is time to go to sleep. 6. keep repeating this ritual. do not look for results. godform will happen when you least expect it. the effect is unmistakable. the birth of a daemon we have discussed the spiritual evolution of the human soul, the expansion and contraction of the group soul until it's eventually distilled into one form, occupying a single time line. the oversoul (guardian) occupies this body. the daemonic incubation process now begin

of consciousness where this process is recognized and understood. when this happens, religion as we know it will die because faith succumbs to apprehension. sleepers and such recently, an email list subscriber queried "i know that with reincarnation we tend to forget our past incarnations and that there are daemons who sometimes forget it until something triggers it. i was wondering if there is a ritual or something one can do to find out if they are a reincarnated daemon" the daemons you are referring to are called "sleepers" but they are this way for a reason. recently, it was time for me to awaken one. he was an avowed atheist, which is fairly common. as was the case with me, his secret name had to be uttered by another daemon. timing is everything! it takes a while, then memories begin

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

that more and more my magical operation became implicit in my own body and mind, when a few months later i found myself performing *in full* operations involving the formula of the neophyte (for which see my treatise 'magick) without any external apparatus at all. 10. a pox on all these formalistic aryan sages! unless one wants to be very pedantic, it is rather absurd to contend that this form of ritual forced upon me, first by external and next by internal circumstances, was anything else but a new form of asana, pranayama, mantra-yoga, and pratyahara in something very near perfection; and it is therefore not surprising that the magical exaltation resulting from such ceremonies was in all essential respects the equivalent of samyama. on the other hand, the yoga training was an admirable a

ALEISTER CROWLEY ACROSS THE GULF

ny nemyss, nor the ateph crown, but bound my forehead with a simple fillet of green leaves- vervain and mandrake and certain deadly herbs of which it is not fitting to speak. now the priests of the veiled one were sore perplexed, for that never before had any boy been chosen priestess. for before the vows may be administered, the proofs of virginity are sought; and, as it seemed, this part of the ritual must be suppressed or glossed over. then said the high priest "let it be that we examine the first woman that he shall touch with his hand, and she shall suffice" now when i heard this, i thought to test the god; and, spying in the crowd, i beheld in loose robes with flushed face and wanton eyes, a certain courtesan well-known in the city, and i touched her. then those of the priests that h

ss was more intoxicating that a whole skin of common wine. yet this intoxication was a pure delight, an enthusiasm wholly divine; and it gave strength, and did away with sleep, and left no sorrow. last, as the first gray glow of hormakhu paled the deep indigo of the night, they crowned and clothed me with white lotus flowers, and took me joyously back into the temple, there to celebrate the matin ritual of awakening the veiled one. thus, and not otherwise, i became priestess of that holy goddess, and for a little while my life passed calm as the unruffled mirror itself. it was from the veiled one herself that came the breath of change. on this wise. in the seventh equinox after my initiation into her mystery the high priestess was found to fail; at her invocation the veil no longer glitter

ess that i had declared unto them. now then was i alway alone with that veiled one, and i must enter most fully into that secret period of my life. for, despite its ending, which hath put many wise men to shame, it was to me even as an eternity of rapture, of striving and of attainment beyond that which most mortals- and they initiates even- call divine. now first let it be understood what is the ritual of adoration of our lady the veiled one. first, the priestess performs a mystical dance, by which all beings whatsoever, be they dogs or demons, are banished, so that the place may be pure. next, in another dance, even more secret and sublime, the presence of the goddess is invoked into her image. next, the priestess goes a certain journey, passing the shrines of many great and terrible of

ss within. so that i should be absolutely alone in the whole precincts of the temple. then like an old gray wolf i wandered round the outer court, lifting up my voice in a mournful howl. and an ululation as of one hundred thousand wolves answered me, yet deep and muffled, as though it came from the very bowels of the earth. then at the hour of midnight i entered again the shrine and performed the ritual. as i went on i became inflamed with an infinite lust for the infinite; and now i let it leap unchecked, a very lion. even so the veil glowed red as with some infernal fire. now then i am come to the moment of the assumption; but instead of sitting calm and cold, remote, aloof, i gather myself together, and spring madly at the veil, catching it in my two hands. now the veil was of woven gol

still watching, still looking into my eyes with a tender smile on her mouth that cooed whispers infinitely soothing. indeed with a soft kiss she waked me, for in this art there is aright moment to sleep, and another to waken: which she was well skilled to divine. i rose then- she flitted away like a bird- an robed myself; and, seeking my host, went forth with him to the temple of isis. now their ritual (it appeared) differed in one point from that to which i was accustomed. thus, it was not death to intrude upon the ceremony save only for the profane. priests of a certain rank of initiation might if they pleased behold it. i, therefore, wishing to see again that marvellous glowing of the veil, disclosed a sufficient sign to the high priest. thereat was he mightily amazed; and, from the fo

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

odge of the turn of the century, was said to have possessed a manuscript called "the veils of negative existence" by another arab. these were the sorcerer's handbooks, and generally not meant as textbooks or encyclopedias of ceremonial magick. in other words, the sorcerer or magician is supposed to be in possession of the requisite knowledge and training with which to carry out a complex magickal ritual, just as a cook is expected to be able to master the scrambling of eggs before he conjures an "eggs benedict; the grimoires, or black books, were simply variations on a theme, like cookbooks, different records of what previous magicians had done, the spirits they had contacted, and the successes they had. the magicians who now read these works are expected to be able to select the wheat fro

icled, as did many another ancient civilisation around the world. it is believed that they had a sophisticated system of astronomy (and astrology) as well as an equally religious rituale. magick, as well in history, begins at sumer for the western world, for it his here, in the sand-buried cuneiform tablets that recorded an age, that the first creation epic is found, the first exorcism, the first ritual invocations of planetary deities, the first dark summonings of evil powers, and ironically, the first "burnings" of people the anthropologists call "witches. lovecraft's mythos deals with what are known chthonic deities, that is, underworld gods and goddesses, much like the leviathan of the old testament. the pronunciation of chthonic is 'katonic, which explains lovecraft's famous miskatoni

religious symbol in the east is something that is not well-known. what is worse, the image of the devil as perpetrated by the church is simultaneously representative of sexual energy, and can be safely compared to jung's archetype of the shadow, the psychic repository of a man's innate maleness, as the anima represents that part of a man which is feminine. truly, the pictures painted of a satanic ritual by the pious catholic clergymen was one of sexual orgies and "perversions, and the handbook of the inquisitors, the malleus maleficarum- which has been responsible for the deaths of many more people than even hitler's mein kampf- is full of detailed sexual imagery and reveals the nature of the souls of the monks who wrote it, rather than of the innocents it was used to massacre. eventually

ous "xilka xilka besa besa" incantation, in the original, to which a translation 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

hing that they had cut their chests with the daggers they had used to raise the stone, for some mystical purpose i could not then divine; although i know now that blood is the very food of these spirits, which is why the field after the battles of war glows with an unnatural light, the manifestations of the spirits feeding thereon. may anu protect us all! my scream had the effect of casting their ritual into chaos and disorder. i raced through the mountain path by which i had come, and the priests came running after me, although some seemed to stay behind, perhaps to finish the rites. however, as i ran wildly down the slopes in the cold night, my heart giving rise in my chest and my head growing hot, the sound of splitting rocks and thunder came from behind me and shook the very ground i r

ALEISTER CROWLEY BOOK OF LIES

of lies. in this there are 93 chapters: we count as a chapter the two pages filled rerespectively with a note of interrogation and a mark of exclamation. the other chapters contain sometimes a single word, more frequently from a half-dozen to twenty paragraphs. the subject of each chapter is determined more or less definitely by the qabalistic import of its number. thus chapter 25 gives a revised ritual of the pentagram; 72 is a rondel with the refrain shemhamphorash, the divine name of 72 letters; 77 laylah, whose name adds to that number; and 80, the number of the letter pe, referred to mars, a panegyric upon war. sometimes the text is serious and straightforward, sometimes its obscure oracles demand deep knowledge of the qabalah for interpretation, others contain obscure allusions, play

eta-lambda-eta- iota omicron alpha-c?-tau-eta-rho tau-omega-nu epsilon-xi book of lies get any book for free on: www.abika.com 58 epsilon-c?-tau-eta-kappa-epsilon. repeat the cross qabalistic, as above, and end as thou didst begin [60] commentary( kappa-epsilon) 25 is the square of 5, and the pentagram has the red colour of geburah. the chapter is a new and more elaborate version of the banishing ritual of the pentagram. it would be improper to comment further upon an official ritual of the a'.a. note (14) the secret sense of these words is to be sought in the numberation thereof. book of lies get any book for free on: www.abika.com 59 [61] 26 kappa-epsilon-phi-alpha-lambda-eta kappa-digamma the elephant and the tortoise the absolute and the conditioned together make the one absolute. the

sancto interno ut erat est erit in saecula saeculorum sex in uno per nomen septem in uno ararita. let him then repeat the signs of l.v.x. but not the signs of n.o.x; for it is not he that shall arise in the sign of isis rejoicing. commentary( lambda-sigma) the star sapphire corresponds with the star-ruby of chapter 25; 36 being the square of 6, as 25 is of. this chapter gives the real and perfect ritual of the hexagram. it would be improper to comment further upon an official ritual of the a'.a. book of lies get any book for free on: www.abika.com 80 [83] 37 kappa-epsilon-phi-alpha-lambda-eta lambda-zeta dragons thought is the shadow of the eclipse of luna. samadhi is the shadow of the eclipse of sol. the moon and the earth are the non-ego and the ego: the sun is that. both eclipses are da

s in equinox i, vii of the circumstances of the equinox of the gods. the word "phoenix" may be taken as including the idea of "pelican, the bird, which is fabled to feeds its young from the blood of its own breast. yet the two ideas, though cognate, are not identical, and "phoenix" is the more accurate symbol. this chapter is explained in chapter 62. it would be improper to comment further upon a ritual which has been accepted as official by the a'.a [99] 45 book of lies get any book for free on: www.abika.com 96 kappa-epsilon-phi-alpha-lambda-eta mu-epsilon chinese music "explain this happening "it must have a `natural' cause "it must have a `supernatural' cause/ let these two asses be set to grind corn. may, might, must, should, probably, may be, we may safely assume, ought, it is hardly

ALEISTER CROWLEY BOOK OF THE LAW

mn. ho! warrior, if thy servant sink? but there are means and means. be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! also, take your will and fill of love as ye will, when, where, and with whom ye will! but always unto me. i,52: if this be not aright; if ye confound the space-marks, saying: they are one; or saying, they are many; if the ritual be not ever unto me: then expect the direful judgments of ra hoor khuit! i,53: this shall regenerate the world, the little world my sister, my heart& my tongue, unto whom i send this kiss. also, o scribe and prophet, though thou be of the princes, it shall not assuage thee nor absolve thee. but ecstasy be thine and joy of earth: ever to me! to me! i,54: change not as much as the style of a

o my people, rise up& awake! ii,35: let the rituals be rightly performed with joy& beauty! ii,36: there are rituals of the elements and feasts of the times. ii,37: a feast for the first night of the prophet and his bride! ii,38: a feast for the three days of the writing of the book of the law. ii,39: a feast for tahuti and the child of the prophet-secret, o prophet! ii,40: a feast for the supreme ritual, and a feast for the equinox of the gods. ii,41: a feast for fire and a feast for water; a feast for life and a greater feast for death! ii,42: a feast every day in your hearts in the joy of my rapture! ii,43: a feast every night unto nu, and the pleasure of uttermost delight! ii,44: aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstasy in the kisse

ALEISTER CROWLEY LIBER 777

. three evil forms before samael are: laytmq [qemetial] laybl [belial] laytu [othiel] the thaumiel, also called kerethiel col. cix. king ulb son of rwub, dukes hwlu, unmj, and tty, are all referred to daath. edomite kings and dukes are taken e libro maggid. and gen. 36. col. cxiv, line 1. i.e, simple breathing without articulation. notes 38 col. cxv. the furniture &c, is attributed as told in the ritual, here duly h d, c d, and n r r d.12 col. cxxi. add the waiting grades of lord of the paths in the portal of the vault of the adept between the 1st and 2nd orders; and babe of the abyss between the 2nd and 3rd. col. cxxv. burton gives these upside down. the true attribution is checked by the fire- worshippers (guebres) in 5. yet, of course, the kether hell may be considered as more awful tha

children of horus or canopic gods had invisible stations in the corners of the temple. the most immediate source for the elemental attributions, though, is the golden dawn paper on enochian chess where the four pawns of each side are referred to these god-forms. it is not clear why crowley omitted tuamutef for water (a g.d. coptic form of this name is cited in connection with the eagle kerub in a ritual in equinox i (3. in a myth recounted by budge (op. cit. vol. i p. 158) these gods are said to have grasped the four pillars of heaven as sceptres: amset the south, hapi the north, tuamutef the east, and qebhsennuf the west. they were also said to guard the canopic jars in which the internal organs of the deceased were preserved, and their g.d. attributions to the crossquarters probably deri

. col. xxxviii. line 7: iynx: grk, iugx (pl. iuggej, the wryneck: a bird of the woodpecker family which had the misfortune to be used in early greek love magick (hence the attribution; but in the chald an oracles the iunges appear to have been a group of ministering powers who stood between the theurgist and the supreme god (source: lewy, chald an oracles and theurgy, whence they are cited in the ritual of the star ruby. not lynx as it is sometimes misread; nor does it rhyme with sphinx. as noted in the remarks on this column in 777 revised, ac s source here was levi. line 8: monoceros de astris means unicorn from the stars and is a title of the grade of 3 =88 practicus (referred to hod) in the golden dawn. col. xxxix. line 8: anhalonium lewinii is now known by the botanical name lophophor

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

e a. a; ol sonuf vaoresagi 6 degree= 5square, and. 5 degree= 6square a. a. in the mountain of abiegnus: but frater perdurabo in the outer order or the a. a. and in the world of men upon the earth, aleister crowley of trinity college, cambridge- xxv contents (this portion of the book should be studied in connection with its parts i. and ii) 0 the magical theory of the universe. i the principles of ritual. ii the formulae of the elemental weapons. iii the formula of tetragrammaton. iv the formula of alhim: also that of alim. v the formula of i. a. o. vi the formula of the neophyte. vii the formula of the holy graal, of abrahadabra, and of certain other words; with some remarks on the magical memory. viii of equilibrium: and of the general and particular method of preparation of the furniture

he work of every explorer, on whatever branch of the tree of life the caterpillar he is after may happen to be crawling, is immensely helped by a grasp of general principles. every magician, therefore, should study the holy qabalah. once he has mastered the main principles, he will find his work grow easy "solvitur ambulando" which does not mean "call the ambulance- 10 chapter i the principles of ritual. there is a single main definition of the object of all magical ritual. it is the uniting of the microcosm with the macrocosm. the supreme and complete ritual is therefore the invocation of the holy guardian angel<sacred magic of abramelin the mage; and liber 418, 8th aethyr, liber samekh; see appendix 3> or, in the language of mysticism, union with god<
endeavour to map out his own being, and arrange his invocations in such a way as to redress the balance<equinox vii. see also liber cxi aleph> this, of course, should have been done in a preliminary fashion during the preparation of the weapons and furniture of the temple. to consider in a more particular manner this question of the nature of ritual, we may suppose that he finds himself lacking in that perception of the value of life and death, alike of individuals and of races, which is characteristic of nature. he has perhaps a tendency to perceive the "first noble truth" uttered by buddha, that everything is sorrow. nature, it seems, is a tragedy. he has perhaps even experienced the great trance called sorrow. he should then conside

ts directness, its disadvantage its 12 crudity. the "goetia" gives clear instruction in this method, and so do many other rituals, white and black. we shall presently devote some space to a clear exposition of this art. in the case of bacchus, however, we may roughly outline the procedure. we find that the symbolism of tiphareth expresses the nature of bacchus. it is then necessary to construct a ritual of tiphareth. let us open the book 777; we shall find in line 6 of each column the various parts of our required apparatus. having ordered everything duly, we shall exalt the mind by repeated prayers or conjurations to the highest conception of the god, until, in one sense or another of the word, he appears to us and floods our consciousness with the light of his divinity. the "third method

through his aesthetic sense. its disadvantage lies principally in the difficulty of its performance by a single person. but it has the sanction of the highest antiquity, and is probably the most useful for the foundation of a religion. it is the method of catholic christianity, and consists in the dramatization of the legend of the god. the bacchae of euripides is a magnificent example of such a ritual; so also, through in a less degree, is the mass. we may also mention many of the degrees in freemasonry, particularly the third. the 5 degree= 6square ritual published in no. iii of the equinox is another example. in the case of bacchus, one commemorates firstly his birth of a mortal mother who has yielded her treasure-house to the father of all, of the jealousy and rage excited by this inc

ALEISTER CROWLEY MAGICK WITHOUT TEARS

f the dead. i meant you might try to trace a parallelism between his journeyings and the path of initiation. astral travel- development of the astral body is essential to research; and, above all, to the attainment of "the knowledge and conversation of the holy guardian angel" magic without tears get any book for free on: www.abika.com 27 you ought to demonstrate your performance of the pentagram ritual to me; you are probably making any number of mistakes. i will, of course, take you carefully through the o.t.o. rituals to iii as soon as you are fairly familiar with them. the plan of the grades is this- 0 attraction to the solar system i birth ii life iii death iv "exaltation" p.i "annihilation" v -ix progressive comment on ii with very special reference to the central secret of practical

anachronism" when the being is eternal? for the type of energy is eternal. every name is a number: and "every number is infinite; there is no difference (al i, 4. but one name, or system of names, may be more convenient either (a) to you personally or (b) to the work you are at. e.g. i have magic without tears get any book for free on: www.abika.com 32 very little sympathy with jewish theology or ritual; but the qabalah is so handy and congenial that i use it more than almost any- or all the others together- for daily use and work. the egyptian theogony is the noblest, the most truly magical, the most bound to me (or rather i to it) by some inmost instinct, and by the memory of my incarnation as ankh-f-n-khonsu, that i use it (with its graeco-phoenician child) for all work of supreme impor

catholic, eclectic, even syncretic. and you must consider the nature of your work. if i wanted to evoke taphthartharath, there would be little help indeed from any but the qabalistic system; for that spirit's precise forms and numbers are not to be found in any other. the converse, however, is not so true. the qabalah, properly understood, properly treated, is so universal that one can vamp up a ritual to suit almost "any name and form" but in such a case one may expect to have to reinforce it by a certain amount of historical, literary, or philosophic study- and research. 4. quite right, dear lady, about your incarnation memories acting as a "guide to the way back" of course, if you "missed an egyptian incarnation" you would not be so likely to be a little martha, worried "about much ser

us caesar. for there are elements of this central idea in the works of the gnostics, in certain rituals of what frazer conveniently calls the asiatic god, as in the remnants of the ancient egyptian cult. the docmagic without tears get any book for free on: www.abika.com 94 trine became abominably corrupted in committee, so to speak and the result was christianity, which may be regarded as a white ritual overlaid by a mountainous mass of black doctrine, like the baby of the mother that king solomon non-suited. we may define the doctrine of the white school in its purity in very simple terms. existence is pure joy. sorrow is caused by failure to perceive this fact; but this is not a misfortune. we have invented sorrow, which does not matter so much after all, in order to have the exuberant s

ably with blackness. there have been, however, certain christian thinkers who have taken the bold logical step of regarding evil as a device of god for exercising the joys of combat and victory. this is, of course, a perfectly white doctrine; but it is regarded as the most dangerous of heresies (romans vi. 1,2, et al) for all that, the idea is there. the mass itself is essentially a typical white ritual. its purpose is to transform crude matter directly into godhead. it is thus a cardinal operation of talismanic magick. but the influence of the black school has corroded the idea with theological accretions, metaphysical on the one hand, and superstitious on the other, so completely as to mask the truth altogether. at the reformation, we find a nugatory attempt to remove the black elemagic

ALEISTER CROWLEY MEDITATION

ad 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-libel was visited upon early christians by the romans and is visited today upon thelemites by christian fundamentalists> similarly the visions of joan of arc were entirely christian; but she, like all the others we have mentioned, found somewhere the force to do great thing

ALEISTER CROWLEY SEPHER SEPHIROTH

g waters (ct. 4:15) mylzwn 144 a sandal ldns before; the east; ancient things mdq 145 the thirteen paths of the beard of macroprosopus (see 91& 1350) l k y+ x z w h d g b) m the staff of god (ex. 17:9) myhl)h h+m inscrutable hl(m a feast hdw(s treasure; hidden or secret thing nwm+m 146 the first gate )mq )bb limit, end; boundless pws eternity; world; an adult mlw( 147 the four names in the lesser ritual of the pentagram )lg) hyh) ynd) hwhy 148 netzach: victory xcn libra: the scales mynz)m beni elohim, sons of the gods: the angelic choir of hod myhl) ynb a name of god myhl) hwhy hy hyh) glutton and drunkard (deut. 21:20 )bwsw llwz to withdraw, retire qmx flour, meal xmq 149 the living gods (cf. 154) myyx myl) a beating of the breast; a noisy striking dpsh to make wrinkled +mq 150 soothsayer

thara rwnk the moon (cf. 218 )rhys 277 to sow, propagate; seed, semen (rz favour, benevolence )w(r 278 the world of mevetbau: the natural world (referred to netzach- hod-yesod (b+wmh mlw( kerubim: the angelic choir of yesod (the four creatures; gthe wings of the wind h) mybwrk four h(br) wild beasts bwr( passing over rbw( 279 leprosy wrygs 280 7 40: the squares of the walls of the vault (see 5= 6 ritual. the letters of judgment: the 5 letters with a final form (s. d. 5:28) c p n m k taro (cf. 216, 224& 671 (r+ a record (ch) nwrkd archangel of malkuth nwpldns citizenship ry( bull; victim; offering rp terror pr 281 a crown; ashes rp) attire; adorned r)p 282 aralim, mighty ones: the angelic choir of binah myl)r) spirit of lives myyx xwr beasts, cattle ry(b hebrew (the people, not the language

ALEISTER CROWLEY TAO TEH KING

to this work, but i discovered immediately that i was totally incompetent. i therefore appealed to an adept named amalantrah, with whom i was at that time in almost daily communion((weh note: amalantrah appears to be an astral being. crowley's amalantrah working with rodey minor and others does not settle the question of amalantrah being physical or incorporeal. this consultation took the form of ritual questioning of a spirit, and attendant visions of which the 'codex' would be one) he came readily to my aid and exhibited to me a codex of the original, which conveyed to me with absolute certitude the exact significance of the text. i was able to divine without hesitation or doubt the precise manner in which legge had been deceived. he had translated the chinese with singular fidelity, yet

ALEISTER CROWLEY THE BANNED LECTURE

justly estimated by the people in power as the one and only dangerous pursuit. even so, as late as 300 years ago, it was not considered very gentlemanly to be able to read and write. i am not sure that it is. in any case, it is a great error in education to teach these things. grammar, we must never forget, appears in the word "gramarye" beloved of sir walter scott, and "grimoire" a black magical ritual that is to say, any written document. precious little knowledge filtered through christianity. it was against the interests of the church, and in those times it was much easier to suppress people and ideas than it is now, though even today we find priests at least in oxford who appear not to have heard of a certain recent invention by a notorious magician inspired by the devil the printing

ing lost in the process, which is good for thier souls, the peasant naturally has moments of serious disquietude as to whether something terrible can have happened to little tommy. very good. all we have to do is to play on the alarm. we put into his mind that little tommy (who turns up all right, if rather muddy, half an hour later) has almost certainly been kidnapped by the jews for purposes of ritual murder. the main accusation against gilles de rais is therefore just this general accusation against anyone in christendom who exhibited any desire for knowledge. only, in his case, it was concentrated and exaggerated to fantastic lengths by some factor or other on which i feel it useless to speculate. the one thing of which i feel certain is that 800 children is a lot. i don t know over ho

in support of my thesis whatever that is, i am not quite sure that it is possible to adduce. in the minds of the kind of people who believe in their neighbours making candles of infants fat and digging up corpses to economise on the butcher s bill, the surgeon that is to say, the man in pursuit of knowledge which it is hoped may alleviate human pain is the same kind of animal as the witch and the ritual-murdering jew. it is, no doubt, because it is a part of the old taboo complex about the corpses of one s relatives, that the clerical attack on surgeons concentrated itself on one fact the fact that to learn to be a surgeon you must have corpses to dissect. for at that time, it will be remembered, hospitals were not as flourishing as they are today, and it was very difficult to find living

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

at somebody got after j.b.s. haldane. it is too late to do anything more to fidley and latimer, but i am quite sure that the candle they lit was made of infants fat. it is no use your starting to rifle graves, because his publishers might resent you interference. those in favor of the motion will now please signify the same in the usual manner. any may the lord have mercy on your sourdthe greater ritual of the pentagram by sir aleister crowley pdf version by desolution desolution@nibirumail.com written by sir aleister crowley on may, 1906 e.v. on train to india, edited by david cherubim, 12 january, 1990 e.v. for members of the thelemic order of the golden dawn the true greater ritual of the pentagram as the lesser ritual of the pentagram places the magician on the path of samech, so this

f the pentagram by sir aleister crowley pdf version by desolution desolution@nibirumail.com written by sir aleister crowley on may, 1906 e.v. on train to india, edited by david cherubim, 12 january, 1990 e.v. for members of the thelemic order of the golden dawn the true greater ritual of the pentagram as the lesser ritual of the pentagram places the magician on the path of samech, so this greater ritual places him on the path of gimel above, instead of below tiphareth. perform the lesser banishing ritual of the pentagram and annoint body with holy oil before performing this greater ritual of the pentagram. take up your position facing the west, strike the bell once and cry aloud abrahadabra! giving the threefold sign of enterer (horus, silence (harpocrates, and apophis (set triumphant. whi

a! bell. rise and give the threefold sign, remaining in the sign of apophis- typhon to invoke whatever force thou wishest to invoke. bell repeat all of part i, and then forcibly say: by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me ra-hoor-khuit! ntes this pentagram ritual is combined 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 na

ulating 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. crowley remarked that this ritual is not satisfactory unless there be a properly constructed circle marked with the hexagram and six lamps. he further stated that this ritual is neither perfect nor inspiredfethe heart of the master get any book for free on: www.abika.com 1 the heart of the master by aleister crowley get any book for free on: www.abika.com the heart of the master get any book for free on: www.abika.com 2 the

ALEISTER CROWLEY THE LAW OF LIBERTY

some "sin" should cut us off from "grace? by no means "be ye goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines, and wines that foam! also, take your fill and will of love as ye will, when, where, and with whom ye will! but always unto me" this is the only point to bear in mind, that every act must the law of liberty get any book for free on: www.abika.com 3 be a ritual, an act of workship, a sacrament. live as the kings and princes, crowned and uncrowned, of this world, have always lived, as masters always live; but let it not be self-indulgence; make your self-indulgence your religion. when you drink and dance and take delight, you are not being "immoral" you are not "risking your immortal soul; you are fulfilling the precepts of our holy religion- provi

tuals be rightly performed with joy and beauty" remember that all acts of love and pleasure are rituals, must be rituals "there are rituals of the elements and feasts of the times. a feast for the first night of the prophet and his bride! a feast for the three days of the writing of the book of the law. a feast for tahuti and the children of the prophet- secret, o prophet! a feast for the supreme ritual and a feast for the equinox of the gods. a feast for fire and a feast for water; a feast for life and a greater feast for death! a feast every day in your hearts in the joy of my rapture! a feast every night unto nu, and the pleasure of uttermost delight! aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstasy in the kisses of nu" it all depends on yo

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ality of existence, and to develop in himself the means of apprehending it wholly and fully. al i,14 "above, the gemmed azure is the naked splendour of nuit; she bends in ecstasy to kiss the secret ardours of hadit. the winged globe,the starry blue, are mine, o ankh-af-na-khonsu" the old comment 14. this verse is a direct translation of the first section of the stele. it conceals a certain secret ritual of the highest rank, connected with the two previous verses. the new comment this is a poetic description of the symbolism of the stele. it is suitable fore such minds as approach truth in this manner rather than by way of science or philosophy. it contains a formula of magick art, connected with the stele. also, less ineffably, it boasts the consummation of the marriage of hadit and nuit i

15. in ii, 16, we find that had is to be taken as 11 (see ii, 16, comment. then hadit= 421, nuit= 466. 421- 3 (the moon= 418 466+ 200 (sun= 666 these are the two great numbers of the qabalistic system that enabled me to interpret the signs leading to this revelation. the winged secret flame is hadit; the stooping starlight is nuit; these are their true natures, and their functions in the supreme ritual referred to above. the new comment the sun and moon, in their occult sense, are secondary representatives of this original duality which is a phase of the qabalistic zero. other correspondences are yun sic, s.b "yang ?weh and yin, yod and he, etc. but most such dualities have been conceived in very gross and unphilosophical forms. of course, it is impossible to grasp this subject properly b

ace. this formula is then to be based upon these facts. our "evil "error "darkness "illusion, whatever one chooses to call it, is simply a phenomenon of accidental and temporary separateness. if you are "walking in darkness, do not try to make the sun rise by self-sacrifice, but wait in confidence for the dawn, and enjoy the pleasures of the night meanwhile. the general illusion is to the equinox ritual of the g. d. where the officer of the previous six months, representing horus, took the place of the retiring hierophant, who had represented osiris. isa is the legendary "jesus, for which canidian concoction the prescription is to be found in my book bearing that title "liber dccclxxxviii. al i,50 "there is a word to say about the hierophantic task. behold! there are three ordeals in one

as a set of rules of its own diametrically opposed in spirit and letter to those which govern love. i confidently appeal to impartial observers to say whether the ideals of the book are not cleaner, more wholesome, more human, and more truly moral than those of marriage as it is. al i,52 "if this be not aright; if ye confound the space-marks, saying: they are one; or saying, they are many; if the ritual be not ever unto me: then expect the direful judgments of ra hoor khuit" the old comment 52. but distinctions must not be made before nuit, either intellectually, morally, or personally. metaphysics, too, is intellectual bondage; avoid it! otherwise on falls back to the law of hoor from the perfect emancipation of nuit. this is a great mystery, only to be understood by those who have fully

m the perfect emancipation of nuit. this is a great mystery, only to be understood by those who have fully attained nuit and her secret initiation. the new comment it is not true to say either that we are separate stars, or one star. each star is individual, yet each is bound to the others by law. this freedom under law is one of the most difficult yet important doctrines of this book. so too the ritual- our lives- must be unto nuith; for she is the ultimate to which we tend, the asymptote of our curve. failure in this one-pointedness sets up the illusion of duality, which leads to excision and destruction "direful" because ra-hoor-khuit is a "god of war and vengeance" see cap. iii. the doctrine of the previous verses, which appears not merely to allow sexual liberty in the ordinary sense

ALEISTER CROWLEY THE OTO GNOSTIC MASS

ter whose value is 5 so that it shall add to 6. this uniting the 5 and the 6 is a symbol of the great work. send complaints to memoria@memoria.ex baphomet xir liber xv book 15 o. t. o. ecclesiae gnosticae catholicae canon missae edited from the ancient documents in assyrian and greek by the master therion crowley composed the o.t.o. gnostic mass on a visit to moscow in 1915 e.v. it is the central ritual of the o.t.o, public and private. he gave it its first publication in new york in the international several years later. variant versions subsequently appeared in the equinox iii(1 (detroit: universal, 1919) and in magick in theory and practice (paris: lecram, 1929. this edition of the gnostic mass is a composite of the three versions. prepared by frater halayl, it was first published in th

ailing sign. the deacon: but ye, o my people rise up and awake. let the rituals be rightly performed with joy and beauty. there are rituals of the elements and feasts of the times. a feast for the first night of the prophet and his bride. a feast for the three days of the writing of the book of the law. a feast for tahuti and the children of the prophet--secret, o prophet! a feast for the supreme ritual, and a feast for the equinox of the gods. a feast for fire and a feast for water; a feast for life and a greater feast for death. a feast every day in your hearts in the joy of my rapture. a feast every night unto nu, and the pleasure of uttermost delight. the priest mounts the third step. the priest: thou that art one, our lord in the universe the sun, our lord in ourselves whose name is m

ALEISTER CROWLEY THE QABALAH

us 50 is death, the force of change in its final and most earthy aspect. samekh is temperance in the tarot: the 6 has little evil possible to it; the worst name one can call 60 is restriction. 61. ya, the negative. yna, the ego. a number rather like 31, q.v. 64. yd and ynd, intelligences (the twins) of mercury. see also 32. 65. ynda. in roman characters lxv= lvx, the redeeming light. see the 5 =6 ritual and konx om pax. note 65= 13 5, the most spiritual form of force, just as 10 5 was its most material form. note sh, keep silence! and lkyh, the palace; as if it were said silence is the house of adonai. 67. hnyb the great mother. note 6+ 7= 13, uniting the ideas of binah and kether. a number of the aspiration.41 70. the sanhedrim and the precepts of the law. the divine 7 in its most materia

vii, 24. 46 elsewhere crowley renders aum in hebrew as \wa= 47, e.g. in the formula of aumgn discussed in mtp, which thus enumerates to 100, or \wawm= 93 (not counting the concealed yod) in liber dclxxi. liber lviii 30 120 ]ms, samech, a prop. also ydswm, basis, foundation. 120= 1 2 3 4 5, and is thus a synthesis of the powers of the pentagram [also 1+ 2+ 15= 120] hence its importance in the 5= 6 ritual, q.v. supra equinox, no. iii.47 i however disagree in part; it seems to me to symbolise a lesser redemption than that associated with tiphereth. compare at least the numbers 0.1248 and 210 in liber legis and liber 418, and extol their superiority. for while the first is the sublime formula of the infinite surging into finity, and the latter the supreme rolling-up of finity into infinity, th

force. this illustrates well the difference between the sluggish, viscous 9, and the keen, ecstatic 11.53 210. pertains to part ii. see liber 418. 214. jwr, the air, the mind. 220. pertains to part ii. the number of verses in liber legis. 231. the sum of the first 22 numbers, 0 to 21; the sum of the key-numbers of the tarot cards; hence an extension of the idea of 22, q.v. 270. i.n.r.i. see 5= 6 ritual. 47 the installment of the temple of solomon the king in equinox i (3) contained an account of the g.d. adeptus minor ritual. see also regardie (ed, the golden dawn t.s. 48 al i. 24-25; 6 50= 0.12. 49 cf. gen vi. 3 t.s. 50 also if we use the same fudge that crowley used to get logos to 93, 120= l, lux (there are at least two other ways by which lvx can be equated with 120 but they are both

n the golden dawn s book of the concourse of the forces t.s. 52 also arb, he created, second word of genesis t.s. 53 see the remarks on ob, od and aour in the introduction to levi s rituel de haute magie t.s. liber lviii 31 280. the sum of the five letters of severity, those which have a final form kaph, mem, nun, pe, tzaddi. also the number of the squares on the sides of the vault 7 40; see 5= 6 ritual. also [r= terror. 300. the letter c, meaning tooth, and suggesting by its shape a triple flame. refers yetziratically to fire, and is symbolic of the holy spirit \yhla jwr= 300. descending into the midst of hwhy, the four inferior elements, we get hwchy jeheshua, the saviour, symbolised by the pentagram. 301. ca, fire. 314. ydc, the almighty, a name of god attributed to yesod. 325. a mystic

ter of sacrifice, and yod, the letter alike of virginity (y= c) and of original deity (y= the foundation or type of all the letters. thus the word may be read: the sacrifice of the virgin-born divine one triumphant (j, the chariot) through the spirit, while cjn reads death entering the (realm of the) spirit. but the conception of the serpent as the redeemer is truer. see my explanation of the 5=6 ritual (equinox, no. iii. 361. rah ynda, the lord of the earth. note 361 denotes the 3 supernals, the 6 members of ruach, and malkuth. this name of god therefore embraces all the 10 sephiroth. 365. an important number, though not in the pure qabalah. see the canon. meiqras and abraxas in greek. 370. really more important for part ii. cu, creation. the sabbatic goat in his highest aspect. this show

ALEISTER CROWLEY EQ I 1

not for reward, not for gratitude from them, not for sympathy. if thou art generous, thou wilt not long for thine ears to be tickled by expressions of gratitude. 12. remember that unbalanced force is evil; that unbalanced severity is but cruelty and oppression; but that also unbalanced mercy is but weakness which would allow and abet evil. act passionately; think rationally; be thyself. 13. true ritual is as much action as word; it is will. 14. remember that this earth is but an atom in the universe, and that thou thyself art but an atom thereon, and that even couldst thou become the god of this earth whereon thou crawlest and grovellest, that thou wouldest, even then, be but an atom, and one amongst many. 15. nevertheless have the greatest self-respect, and to that end sin not against th

eddling again with the goetia "i swear to you, master" he did reverence to the adept. the new comer was a dark man with a powerful clean-shaven face almost masked in a mass of jet-black hair "little brother" he said "if that be so, then the goetia has been meddling with you" he lifted up his head an sniffed "i smell evil" he said "i smell the dark brothers of iniquity. have you duly performed the ritual of the flaming star "thrice daily, according to your word "then evil has entered in a body of flesh. who has been here" the young poet told him. his eyes flashed "aha" he said "now let us work" the neophyte brought writing materials to his master: the quill of a young gander, snow-white; virgin vellum of a young male lamb; ink of the gall of a certain rare fish; and a mysterious book. the m

ALEISTER CROWLEY EQ I 5

s 50 is death, the force of change in its final and most earthy aspect. samekh is "temperance" in the tarot: the 6 has little evil possible to it; the worst name one can call 60 is "restriction" 61. ain, the negative. ani, ego. a number rather like 31, q.v. 64. din and dni, intelligences (the twins) of mercury. see also 32. 65. adni. in roman characters lxv= lvx, the redeeming light. see the 5= 6 ritual and "konx om pax" note 65= 13 x 5, the most spiritual form of force, just as 10 x 5 was its most material form. note hs "keep silence" and hikl, the palace; as if it were said "silence is the house of adonai" 67. binh the great mother. note 6+ 7= 13, uniting the ideas of binah and kether. a number of the aspiration. 70. the sanhedrin and the precepts of the law. the divine 7 in its most mat

etail. amo, the hindu aum or om. mhvll, mad- the destruction of reason by illumination. ovlh, a holocaust "cf" asn. pla, the hidden wonder, a title of kether. 114. dmo, a tear. the age of christian rosencreutz. 120. smk, samech, a prop. also mvsdi, basis, foundation. 120= 1 x 2 x 3 x 4 x 5, and is thus a synthesis of the power of the pentagram [also 1+ 2+ 15= 120] hence its importance in the 5= 6 ritual, q.v "supra" equinox, no. iii. i however disagree in part; it seems to me to symbolise a lesser redemption than that associated with tiphereth. compare at least the numbers 0.12 and 210 in liber legis and liber 418, and extol their superiority. for while the first is the sublime formula of the infinite surging into finity, and the latter the supreme rolling-up of fi9nity into infinity, the

" force. this illustrates well the difference between the sluggish, viscous 9, and the keen, ecstatic 11. 210. pertains to part ii. see liber 418. 214. rvch, the air, the mind. 220. pertains to part ii. the number of verses in liber legis. 231. the sum of the first 22 numbers, 0 to 21; the sum of the key-numbers of the tarot cards; hence an extension of the idea of 22, q.v. 270. i.n.r.i. see 5= 6 ritual. 280. the sum of the "five letters of severity" those which have a final form- kaph, men, nun, pe, tzaddi. also the number of the squares on the sides of the vault 7 x 40; see 5= 6 ritual. also rp= terror. 300. the letter hb:shin, meaning "tooth" and suggesting by its shape a triple flame. refers yetziratically to fire, and is symbolic of the holy spirit, rvch alhim= 300. hence the letter o

d god, the letter alike of virginity (hb:yod= virgo) and of original deity (hb:yod= the foundation or type of all the letters. thus the word may be read "the sacrifice of the virgin-born divine one triumphant (hb:chet, the chariot) through the spirit" while nchsh reads "death entering the (realm of the) spirit" but the conception of the serpent as the redeemer is truer. see my explanation of 5= 6 ritual (equinox, no. iii. 361. adni hartz, the lord of the earth. note 361 denotes the 3 supernals, the 6 members of ruach, and malkuth. this name of god therefore embraces all the 10 sephiroth. 365. an important number, though not in the pure qabalah. see "the cannon" mu epsilon iota theta rho alpha sigma and alpha beta rho alpha chi alpha sigma in greek. 370. really more important for part ii. o

moses' wand, a rod of almond. 3+ 60+ 400, the paths of the middle pillar. 474. dvth, weh note: sic, should be doth in the substitutions used in text knowledge, the sephira that is not a sephira. in one aspect the child of chokmah and binah; in another the eighth head of the stooping dragon, raised up when the tree of life was shattered, and macroposopus set cherubim against microposopus. see 4= 7 ritual "supra" also, and very specially, liber 418. it is the demon that purely intellectual or rational religions take as their god. the special danger of hinayana buddhism. 480. lilith, the demon-queen of malkuth. 543. ahih ashr ahih "i am that i am" 666. last of the mystic numbers of the sun. svrth, the spirit of sol. also ommv sthh, ommo satan, the satanic trinity of typhon, apophis, and besz;

ALEISTER CROWLEY EQ I 5

they are folding their wings over, and supporting ra. i wanted to go back to the king's chamber. the angel pushed me away, saying "thou shalt see these visions from afar off, but thou shalt not partake of them save in the manner prescribed. for if thou change so much as the style of a letter, the holy word is blasphemed" and this is the manner prescribed: let there be a room furnished as for the ritual of passing through the tuat. and let the aspirant be clad in the robes of, and let him bear the insignia of his grade. and at the least he shall be a neophyte. three days and three nights shall he have been in the tomb, vigilant and fasting, for he shall sleep no longer than three hours at any one time, and he 7 no angel has been mentioned. the seer was lost to being. shall drink pure water

ds do dissolve and change, and the universe unfoldeth itself as a rose, and shutteth itself up as the cross that is bent into the cube. and this is the comedy of pan, that is played at night in the thick forest. and this is the mystery of dionysus zagreus, that is celebrated upon the holy mountain of kithairon. and this is the secret of the brothers of the rosy cross; and this is the heart of the ritual that is accomplished in the vault of the adepts that is hidden in the mountain of the caverns, even the holy mountain abiegnus. and this is the meaning of the supper of the passover, the spilling of the blood of the lamb being a ritual of the dark brothers, for they have sealed up the pylon with blood, lest the angel of death should enter therein. thus do they shut themselves off from the c

are a chamber, of which the walls and the roof shall be white, and the floor shall be covered with a carpet of black squares and white, and the border thereof shall be blue and gold. and if it be in a town, the room shall have no window, and if it be in the country, then it is better if the window be in the roof. or, if it be possible, let this invocation be performed in a temple prepared for the ritual of passing through the tuat. from the roof he shall hang a lamp, wherein is a red glass, to burn olive oil. and this lamp shall he cleanse and make ready after the prayer of sunset, and beneath the lamp shall be an altar, foursquare, and the height shall be thrice half of the breadth or double the breadth. and upon the altar shall be a censor, hemispherical, supported 110 upon three legs, o

the present work. there are also other interesting points too numerous to be given here in detail. it is felt therefore that by its publication a service is rendered to lovers of rare and curious books, and to students of occultism, by placing within their reach a magical work of so much importance, and one so interestingly associated with the respective authors of "zanoni" and of the "dogma and ritual of transcendental magie" the magical squares or combination of 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. transcendental magic: i

endental magie" the magical squares or combination of 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. transcendental magic: its doctrine and ritual. by eliphas l vi (a complete translation of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc. etc. portrait of the author, and all the original engravings. 8vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the

ALEISTER CROWLEY EQUINOX EQ I 1 2

gle garment) wearing the ring of an exempt adept, and that secret ring which hath been entrusted to my keeping by the masters. also i took the almond wand of abramelin and the secret tibetan bell, made of electrum magicum with its striker of human 9 bone. i took also the magical knife, and the holy anointing oil of abramelin the mage. i began then quite casually by performing the lesser banishing ritual of the pentagram, finding to my great joy and some surprise that the pentagrams instantly formulated themselves, visible to the material eye as it were bars of shining blackness deeper than the night. i then consecrated myself to the operation; cutting the tonsure upon my head, a circle, as it were to admit the light of infinity: and cutting the cross of blood upon my breast, thus symbolisi

pain self- inflicted; for i feel such a worm, able only to remain a few minutes at a time in a position long since "conquered. for this reason too i cut again the cross of blood; and now a third time will i do it. and i will take out the magical knife and sharpen it yet more, so that this body may fear me; for that i am horus the terrible, the avenger, the lord of the gate of the west. 4.15- read ritual dclxxi.[the nature of this ritual is 4.30. explained later. ed. 5.10. i have returned from my shopping. strange how solemn and dignified so trivial a thing becomes, once one has begun to concentrate! i bought two pears, half a pound of garibaldi biscuits, and a packet of gaufrettes. i had a citron press too, at the d me. at the risk of violating the precepts of zoroaster 170 and 144 i prop

is written that unto the persevering mortal the blessed immortals are swift what they should happen to a persevering immortal like myself? 12.7. trying meditation and mantra. 12.18. i find thoughts impossible to concentrate; and my asana, despite various cowardly attempts to "fudge" it, is frightfully painful. 12.20. in the hanged man posture, meditating and willing the presence of adonai by the ritual "thee i invoke, the bornless one" and mental formulae. 12.28. i'm hopelessly sleepy! invocation as bad as bad could be attention all over the place. irrational hallucinations, such as a vision of either eliphaz levi or my father (i can't swear which! at the most solemn moment! but the irrational character of said visions is not bad. they come from nowhere; it is much worse when your own co

sted talking to dr. r- that most interesting man. i don't mean talking; i mean listening. you are a bad, idle good-for-nothing fellow, o.m. why not stick to that mantra? 10.40. have drunk two citrons press s and gone to my room to work a mighty spell of magick art. 11.0. having got rid of maryt (who, by the way, is quite mad) and thereby (one might hope) of apophis and typhon, i perform the great ritual dclxxi with good results magically;"i.e. i formulated things very easily and forcibly; even at one time i got a hint of the glory of adonai. but i made the absurd mistake of going through the ritual as if i was rehearsing it, instead of staying at the reception of the candidate and insisting upon being "really" received. i will therefore now (11.50) sit down again and invoke really hard on

y am i so materially wallowing in grossness? it matters little; the fact remains that i do wallow. 33 i want that definite experience in the very same sense as abramelin had it; and what's more, i mean to go on till i get it. 12.34. i begin, therefore, in hanged man posture, to invoke the angel, within the pyramid already duly prepared by dclxxi. 12.57. alas! in vain have i tried even the supreme ritual of awaiting the beloved, although once i thought ah! give unto thy beloved in sleep! how ashamed i should be, though! for an earthly lover one would be on tiptoe of excitement, trembling at every sound, eager, afraid i will, however, rise and open (as for a symbol) the door and the window. oh that the door of my heart were ever open! for he is always there, and always eager to come in. 1

ALEISTER CROWLEY EQUINOX EQ I 2 2

mitted for no better reason than that of their worldly possessions "in short, the order failed to initiate "scandal arose, and with it schism "in 1900 one p, a brother, instituted a rigorous test of s.r.m.d. on the one side and the order on the other" here we must leave the "lection" returning to it in its proper place, and after explaining "the diagram of the paths and the grades" enter upon the ritual of the 0 =0 grade of neophyte. it will be at once apparent to the reader that the diagram of the paths is simply the ordinary sephirotic tree of life, combined with the tarot trumps, the twenty-two letters of the hebrew alphabet, the thirty-two paths of the sepher yetzirah, the signs of the zodiac, and the signs of the planets and the elements. the following account of it is taken from s.a

de of neophyte. it will be at once apparent to the reader that the diagram of the paths is simply the ordinary sephirotic tree of life, combined with the tarot trumps, the twenty-two letters of the hebrew alphabet, the thirty-two paths of the sepher yetzirah, the signs of the zodiac, and the signs of the planets and the elements. the following account of it is taken from s.a.'s copy no. 2 of the "ritual of the 24th, 25th, and 26th paths leading from the first order of the g. d. in the outer to the 5 =6, associate adept speaking "before you upon the altar is the diagram of the sephiroth and paths with which you are already well acquainted, having marked thereon the grade of the order corresponding to each sephira, and the tarot trumps appropriated to each path "you will further note that th

thereto, and who has been duly approved of by the higher powers "the three grades of the second order are entitled: adeptus minor, or lesser adept, 5 =6 answering to tiphereth, the reconciler, in the midst of the sephirotic tree. adeptus major, or greater adept, 6 =5 answering to geburah. and adeptus exemptus, or exempt adept, 7 =4 answering to chesed" the rituals of the order of the golden dawn ritual of the 0 =0 grade of neophyte as the ritual of the grade of neophyte is, with perhaps the exception of the ritual of the grade of adeptus minor, the most important of all the rituals of the g. d, it will be necessary here to enter upon it fully, so that the reader may in some sort initiate himself. but the pathway must be pointed out, and that clearly, so that the pilgrim does not take at t

" abramelin calls it "holy guardian angel "vide" preface. 7 the sephirotic scheme, it will be remembered, is divided into four worlds: atziloth; briah; yetzirah and assiah. each world contains ten sephiroth, and each of these sephira again ten, making the total number four hundred. 8 "paroketh" is the veil which separates hod and netzach from tiphereth; and as we shall see later on, in the portal ritual, the first order from the second order. illustration on page 245 approximated below_ the veil of the sanctuary point of rending. the veil of nephthys the veil of isis_ imperator cancellar- hierophant past premonstra- nephthys ius thoth osiris hierophant tor isis aroueris\ hb:mem hb:ayin hb:samekh hb:nun hb:koph_ s. d t .the place. thmaist .the place. a o .of the feet .of the feet &d lc of n

. d t .the place. thmaist .the place. a o .of the feet .of the feet &d lc of nephthys- hegemon- of isis co iu. scale of. scale of. eu sp. bilanx. harpocrates .bilanx. nc t \hb:resh hb:tzaddi. sh e/ eo s. place of/ rs .evil triad_ apophrasz .satan typh/ hb:shin .on besz. hb:qof. hb:taw\ double_ altar. x /hiereus. horus kerux anubis of e+ w_ sentinel diagram 3. arrangement of the temple in the 0= 0 ritual. upon them should be represented in counterchanged colours any appropriate egyptian design emblematic of the soul. the scarlet tetrahedronal capitals represent the fire of test and trial, and between the balance is the porch way of the immeasurable region. the twin lights which flare on the summits are the "declarers of eternal truth" the pillars are really obelisks with tetrahedronal capit

ALEISTER CROWLEY EQUINOX EQ I 2

rstand; also, if he have any capacity whatever, he will find his own crude rituals more effective than the highly polished ones of other people. the general purpose of all this preparation is as follows: 5. since the student is a man surrounded by material objects, if it be his wish to master one particular idea, he must make every material object about him directly suggest that idea. thus in the ritual quoted, if his glance fall upon the lights, their number suggests mercury; he smells the perfumes, and again mercury is brought to his mind. in other words, the whole magical apparatus and ritual is a complex system of mnemonics [the importance of these lies principally in the fact that particular sets of images that the student may meet in his wanderings correspond to particular lineal fig

nd it should appear to him as if that great voice proceeded from the universe, and not from himself. in both the above practices all consciousness of anything but the god-form and name should be absolutely blotted out; and the longer it takes for normal perception to return, the better. 18 iv i. the rituals of the pentagram and hexagram must be committed to memory; they are as follows "the lesser ritual of the pentagram (i) touching the forehead say ateh (unto thee (ii) touching the breast say malkuth (the kingdom (iii) touching the right shoulder, say ve-geburah (and the power (iv) touching the left shoulder, say ve-gedulah (and the glory (v) clasping the hands upon the breast, say le-olahm, amen (to the ages, amen (vi) turning to the east make a pentagram (that of earth) with the proper

g to the north, the same, but say a g l a. pronounce: ye-ho-wau, adonai, eheieh, agla (x) extending the arms in the form of a cross say (xi) before me raphael (xii) behind me gabriel (xiii) on my right hand michael (xiv) on my left hand auriel (xv) for about me flames the pentagram (xvi) and in the column stands the six-rayed star (xvii-xxi) repeat (i) to (v, the qabalistic cross. 19 "the greater ritual of the pentagram" the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. the pentagrams of spirit' equilibrium of actives\ name: a h i h (eheieh\ i\ b n\ a v* n o i k' s equilibrium of passives i\ h n# i name a g l a (agla. g/ n/ g* the signs of the portal("see" illustrations: extend the hands in front of you, palms ou

e "777" lines 9 and 11. the pentagrams of earth i' b n\ a v\ n o- i name: a d n i (adonai. k' s i\ h n\ i g n g the sign of 1 degree= 10 square: advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (the grade of 1 degree= 10 square is particularly attributed to the element of earth "see "777" lines 10 and 32 bis "the lesser ritual of the hexagram" this ritual is to be performed after the "lesser ritual of the pentagram (i) stand upright, feet together, left arm at side, right across body, holding the wand or other weapon upright in the median line. then face east and say (ii) i.n.r.i. yod. nun. resh. yod. virgo, isis, mighty mother. scorpio, apophis, destroyer. sol, osiris, slain and risen. isis, apophis, osiris, iao

ould be capable of/ inscription in a circle\ 1 (x) trace the hexagram of air in the 2/ west, saying "ararita" this hexagram/ is like that of earth; but the bases of the/ triangles coincide, forming a diamond (xi) trace the hexagram of water in the/ north, saying "ararita# this hexagram has the lower triangle placed\ above the upper, so that their apices coincide (xii) repeat (i-vii) the banishing ritual is identical, save that the direction of the hexagrams must be reversed. 24 "invoking "banishing "the greater ritual of "the hexagram" 2\ saturn *2 *1 1/ to invoke or banish- planets or zodiacal# signs. 1 the hexagram of 2# earth alone is used- draw the hexagram# jupiter/ beginning from the\ point which is- attributed to the *1* 2 planet you are dealing with("see "777" col* 1 *2 lxxxiii- th

ALEISTER CROWLEY EQUINOX EQ I 3 2

are identified with the initials of the source: ac note= crowley note. weh note= bill heidrick note, etc. descriptions of illustrations are not so identified, but are simply in curly brackets (addresses and invitations below are not current but copied from the original text of the early part of the 20th century* on the instructions laid down in the first of these books_ book hb:yod, p. drew up a ritual "for the evocation unto visible appearance of typhon-seth" in which, by raising the sigil of typhon to the grade of 1= 10, he bewitched a certain refractory brother of the order, known as fra: d.p.a.l, who at this time was worrying fra: d.d.c.f. by legal proceedings. we, however, will omit this evocation, substituting in its place, as an example of such a working, the evocation of the great

arance of typhon-seth" in which, by raising the sigil of typhon to the grade of 1= 10, he bewitched a certain refractory brother of the order, known as fra: d.p.a.l, who at this time was worrying fra: d.d.c.f. by legal proceedings. we, however, will omit this evocation, substituting in its place, as an example of such a working, the evocation of the great spirit taphthartharath by frater i.a. the ritual for the evocation unto visible appearance of the great spirit taphthartharath illustration on page 170 described: this is a lineal trace sigil from a magical square. to the eye, it is composed of three lines. these lines are rounded at the ends, thick black and arrayed as follows: one line descending from the left at 25 degrees off the vertical, its top is rounded and its bottom is truncate

t and 17mm long. this sigil is in the midst of a circular formation of eight hebrew letters. in clockwise sequence from the top: hb:yod hb:yod hb:heh hb:koph hb:vau hb:dalet hb:heh hb:aleph. these letters accordingly form the words jehovah in a greek cross and achad on the diagonals "he is one. in the name of god let there be light unto the void a restriction "soror s.s.d.d. altered frater i.a.'s ritual, making the operation to "form a link between thoth and the magus. this is absurd; the correct way "is as here given, in which the link is formed between the spirit and the "magus" 170 "considerations" to be performed on the day and in the hour of mercury: the evocation itself commencing in the magical hour of tafrac, under the dominion of the great angel of mercury hb:lamed hb:aleph hb:peh

ng: for what else shall i call thee! in myself i am nothing, in thee i am all self, and live in thy selfhood from nothing! live thou in me, and bring me unto that self which is in thee! amen [all rise_ a pause "magus of art" fratres of the order of the rosy cross, let us purify and consecrate this place as the hall of dual truth. magus of the waters, i command thee to perform the lesser banishing ritual of the pentagram,4 to consecrate the water of purification, 173 the wine, the oil, and the milk; and afterwards to purify the place of working with the consecrated water "magus of waters" mighty magus of art! all thy commands shall be fulfilled, and thy desires accomplished [he passes to the north, where are collected in open vessels, the water, the wine, the oil, and the milk; and makes wi

round the edge of the circle, saying] so first the priest who governeth the works of fire, must sprinkle with the lustral waters of the loud-resounding sea [he then passes to the centre of the circle and scatters the water in the four quarters, saying] i purify with water [he resumes his place in the north "magus of art" magus of the fires, i command you to consecrate this place by the banishing ritual of the hexagram,8 to consecrate the magic fire and lights; to illumine the lamps and place them about the circle in orderly 4 see "liber o" the equinox, vol. i. no. 2. 5 see spirit table, and the elemental calls of dr. dee, as preserved in the sloane mss. in the british museum: also diagram 67, which is imperfect. 6 see tablet of water, and the elemental calls of dr. dee. 7 the spirit table

ALEISTER CROWLEY EQUINOX EQ I 3 3

book we have the 311 muse in a dress-improver and a bond street hat. never mind; even those who dislike the poetry may love to puzzle out the meaning. detailed criticism is here impossible for lack of two illusions, time and space! i will only add that i was profoundly interested in the final book "the king's dole" no mystic who is familiar only with christian symbolism can afford to neglect this ritual. vale, frater! a. c. the cleansing of a city. greening and co. 1"s" net "wherefore i say unto thee, her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven,the same loveth little" jesus christ "but this german woman, pretending to defend the cause of virtue, and to warn women against the perils of the day, produces a book('the diary of a lost one) which is

pan" and many shorter poems, the volume will contain "the romance of olivia vane" a lyric sequence. 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 1,000 volumes. sent post free on receipt of name and address, and all future issues. a few selected items below. transcendental magic: its doctrine and ritual. by eliphas l vi (a complete translation of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc. etc. portrait of the author, and all the original engravings. 8vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the

the present work. there are also other interesting points too numerous to be given here in detail. it is felt therefore that by its publication a service is rendered to lovers of rare and curious books, and to students of occultism, by placing within their reach a magical work of so much importance, and one so interestingly associated with the respective authors of "zanoni" and of the "dogma and ritual of transcendental magie" the magical squares or combination of 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. new pearl of great pric

ALEISTER CROWLEY EQUINOX EQ I 3

e the moon waxed thrice he became an uraeus serpent, and the poison of the fang was established in him and his seed even for ever and for ever. liber lxv. cap. v 4 illustration facing page 4 partially described: this is an ornamented diagram of the tree of life, from tipheret downward. at the bottom of the figure is a solid line, below it the words "probationer liber lxi and lxv [in certain cases ritual lxxviii" above this line, to the left "porta, and to the right "portae. a triple ringed circle rests on this base line, for malkut. arched between the rings at the bottom "ritual dclxxi" written within the circle are the words "the four powers of the sphinx neophyte. liber vii. the building of the magic pentacle" extending vertically from the circle of malkut is the path of taw, with these

e the words "the four powers of the sphinx neophyte. liber vii. the building of the magic pentacle" extending vertically from the circle of malkut is the path of taw, with these words "control of the astral plane. this path connects to the circle representing yesod. extending at an angle from the circle of malkut to the left is the path of shin, with these words "meditation practice equivalent to ritual cxx. this path connects to the circle representing hod. extending at an angle from the circle of malkut to the right is the path of qof, with these words "methods of divination. this path connects to the circle representing netzach. the ringed circle representing yesod has "ritual cxx" arched between its rings at the bottom and the following words written inside "posture hatha yoga control

extending upward from the circle of yesod is the path of samekh, interrupted by the crossing path of peh. these words are on it "rising on the planes. this path is also interrupted by the center of a crescent before continuing on to the circle representing tipheret. extending at an angle from the circle of yesod to the left is the path of resh, with these words "meditation practice equivalent to ritual dclxxi. this path connects to the circle representing hod. extending at an angle from the circle of yesod to the right is the path of tzaddi (as crowley considered at this time, with these words "meditation practice on expansion of consciousness. this path connects to the circle representing netzach. the ringed circle representing hod has "no ritual" arched between its rings at the bottom a

ousness. this path connects to the circle representing netzach. the ringed circle representing hod has "no ritual" arched between its rings at the bottom and the following words written inside "the qabalah liber dcclxxvii gana yoga control of speech practicus. liber xxvii the casting of the magic cup" extending horizontally to the right from the circle of hod is the path of peh, with these words "ritual& meditation practice to destroy thoughts. this path connects to the circle representing netzach. extending at an angle from the circle of hod to the right is the path of ayin, with these words "talismans evocations. this path is interrupted by the left horn of a crescent moon and then continues on to the circle representing tipheret. extending vertically upward from the circle of hod is par

"talismans evocations. this path is interrupted by the left horn of a crescent moon and then continues on to the circle representing tipheret. extending vertically upward from the circle of hod is part of the path of mem, with these words "leads to grade of (underline bifurcates path lengthwise) adeptus major. the path breaks at top without closure. the ringed circle representing netzach has "no ritual" arched between its rings at the bottom and the following words written inside "devotion to the order bhakti yoga control of action philosophus. liber dcccxiii the cutting of the magic wand" extending at an angle from the circle of netzach to the left is the path of nun, with these words "mahasatipatthana etc" this path is interrupted by the right horn of a crescent moon and then continues

ALEISTER CROWLEY EQUINOX EQ I 4 2

y months of trial proved to be 193 not only methods of great use as a sedative before commencing a magical operation, but methods of inordinate importance to such aspirants, who, having discarded the shibboleths of sect, have adopted the fatuities of reason. for it is more difficult for one who has no natural magical aptitude, and one who perhaps has only just broken away from faith and corrupted ritual, to carry out an operation of western magic, than it is for him to sit down and perform a rational exercise, such as the pr n y ma exercises of yoga, which carry with them their own result, in spite of the mental attitude of the chela towards them, so long as the instructions of the guru are properly carried out.294 as already pointed out, the mere fact of sitting for a time in a certain po

piotroushka" she exclaimed. 307 and, acting upon an impulse, she dropped her eyes in her hand and threw them behind her without a sigh. i picked them up, my friends, while the two children stood, their arms linked together, a sad by resigned expression gradually coming over their faces. ay, i picked them up, but i won't shew them to you, unworthy foxes. and now, lights please. let us take to the ritual. brother h, fill the holy cups. holy be the lamps of joy! holy be the lamps of sorrow! let us enter the ark of increased knowledge" vii a little late one of the disciples inquired of the master "you spoke of a strange sect of self-mutilated followers, o master, what of them "what of them" elph nor repeated "well, they were those who listened to ljubov, and took her word for it- that one see

rashith. the sacred sports of siva. printed at the hindu mission press. annas 8. the editor in his preface does not see the objection to gods and especially to siva holding sports, neither do we. but you must play square, even if you are a god; it is not cricket to slay the whole of the opposing eleven each time you are bowled. but perhaps siva had a reputation to keep up; we'll ask kali. vishnu. ritual, faith, and morals. by f. h. perrycoste. watts and co. if you should be so depraved as to desire to become a rationalistic author, you must buy a pair of sissors, some stickphast, and a parcel of odd vols. at hodgson's containing: buckle, draper, gibbon lecky, and old dictionary or two of quotations and some of the christian fathers. the process then is easy; it consists in cutting these to

ds; the next to remember that the author has an axe to grind, a\or at least has 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 i

ALEISTER CROWLEY EQUINOX EQ I 4 3

the present work. there are also other interesting points too numerous to be given here in detail. it is felt therefore that by its publication a service is rendered to lovers of rare and curious books, and to students of occultism, by placing within their reach a magical work of so much importance, and one so interestingly associated with the respective authors of "zanoni" and of the "dogma and ritual of transcendental magie" the magical squares or combination of 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. transcendental magic: i

endental magie" the magical squares or combination of 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. transcendental magic: its doctrine and ritual. by eliphas l vi (a complete translation of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc. etc. portrait of the author, and all the original engravings. 8vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the

ALEISTER CROWLEY EQUINOX EQ I 4

ome a gigantic battery of will. this tremendous will is exactly what the yogi wants.120 and the conquest of the will is the beginning and end of pr n y ma. 98 117 for further powers see flagg's "transformation or yoga" pp. 169, 181. 118 such as: apana, samana, udana, vyana, haga, kurma, vrikodara, devadatta, dhanajaya, etc, etc. 119 raja-yoga "vivek nanda" p. 23. see eliphas levi's "the dogma and ritual of magic" pp. 121, 158, 192, and huxley's "essay on hume" p. 155. 120 raja-yoga "vivek nanda" pp. 36, 37. arjuna says "for the mind is verily restless, o krishna; it is impetuous, strong and difficult to bend, i deem it as hard to curb as the wind" to which krishna answers "without doubt, o mighty-armed, the mind is hard to curb and restless, but it may be curbed by constant practice and by

enough, in six months you will be a perfect yogi."137 dhyana. after dh ran we arrive at dhy na, or meditation upon the outpouring of the mind on the object held by the will.138 105 when once dh ran or 133 "unity of j va and brahman, srimat s nkar ch rya" paragraph 122. 134 see chapter v, 43-51. 135 compare the abramelin instructions with these. 136 the nada. 137 compare eliphas levi "doctrine and ritual of magic" p. 195. 138 imagine the objective world to be represented by a sheet of paper covered with letters and the names of things, and our power of concentration to be a magnifying glass: that power is of no use, should we wish to burn that paper, until the rays of light are "focussed" by moving the glass or paper with our hand we obtain the right distance. in the above the will takes th

ich in scarlet letters is written the name hb:tzaddi hb:resh hb:aleph hb:heh hb:yod hb:nun hb:dalet hb:aleph in the letters of the alphabet of honorius. her feet are flesh coloured, and she wears golden sandals. her long yellow- green drapery is rayed with olive, and beneath her feet roll black clouds lit with lurid patches of colour "how to perform it (1) commence with lesser pentagram banishing ritual (2) formulate rose-cross round room (first, top to bottom; second left to right; third the rose as a circle dextro- rotary (3) the lvx sings in 5= 6 towards the four cardinal points (4) formulate before you in white flashing brilliance the eight letters thus (5) attach yourself to your kether and imagine you see a (7) meditation practices on men and things171 (8) elemental evocations.172 (9

fill the universe. hb:heh (8) then whilst once again vibrating the name absorb it hb:aleph into yourself; and then will your aura radiate with hb:resh whiteness. hb:tzaddi you should obtain your divine white brilliance before formulating the image. there are two methods, the involving and the expanding whorls respectively. 171 similar to the d. a. mediation practices. 172 similar to fra. i. a.'s ritual of jupiter. 173 this is done by making the telesmata flash by meditation. 174 this is done by projecting a physical image of the self in front of one by meditation "a deep yellow-green robe, upon the breast of which is a square gold lamen decorated with four scarlet greek crosses- as described, the robe is very loose and is parted to show the lamen on what appears to be the bare chest. the

ithin a yellow square. see diagram 84. 178 "i.e, self in ak sa between pillars with white ray descending. 179 heaven 180 an eleven pointed star. the girders of the soul."181 how to do it is the great problem. i am inclined to believe in drugs- if one only knew the right drug. 13th. drew a pantacle. 16th. painted wicked black-magic pantacle. held a magical ceremony in the evening. lesser banishing ritual of pentagram and hexagram. invocation of thoth and the elements by keys 1-6182 and g. d. opening rituals. consecrated lamen crown and abrahadabra wand with great force. 16th. did the seven hb:shin of hb:shin operations. worked at a z for 5= 6 ritual.183 17th. position 1. 12 m. not good. evening invocation of mercury, chokmah and thoth. 18th. completed z for 5= 6 ritual. 117 may 19th. 1. ass

ALEISTER CROWLEY EQUINOX EQ I 6 2

others wait without in darkness. red lights are then hidden within veil" brother capricornus "turns on the blue light "the temple being in darkness, and the assistants seated, let" brother capricornus "arise from his throne, and knock thrice with his spear- butt upon the floor" magister templi "in the shrine, with" mater coeli. capricornus. procul, o procul este profani["he performs the banishing ritual of the pentagram. he next lights the hell-broth and recites" even as the traitor's breath goeth forth, he perisheth by the secret sibilant word that is spoken unto death. even as the profane hand reacheth to the sacred sand, fire consumes him that his name be forgotten in the land. 5 even as the wicked eye seeks the mysteries to spy, so the blindness of the gods takes his spirit: he shall d

eader of the armies of jupiter! bro. capricornus. hail unto the warrior of eternity! bro. mars. hail, brethren [capricornus "returns" 1. let the temple be purified and consecrated [capricornus "does so" 1. are the brethren prepared? 49 bro. aries. they are prepared, master! they are drawn up in military array around the sacred altar. bro. mars. 1. brother capircornus, i command you to perform the ritual of the pentagram. bro. capricornus. fiat("does so. bro. mars. 1. brother aries, i command you to perform the invocation o the holy fire. bro. aries. fiat("goes to altar. 333("erect. i swear by djinn and by shin and by the space between that i will not stir from this place until the fire of god hath flamed upon the water that is upon the altar("his face over lamp) dost thou hear, brother ash

ethren, let us kindle the holy perfumes in honour of the most divine god. all four probationers["while he does so] 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 brough

g are on winter's traces. the wolf that follows, the fawn that flies. taurus. the goddess stirs not. cancer. silence is the secret of our lady artemis. pan. hath no man lifted her veil? cancer. no man hath lifted her veil. taurus. bear the cup of libation! cancer. 333-333-333. it is the hour of sealing up the shrine. taurus. let us banish the spirits of the elements["performs the lesser banishing ritual of the pentagram and returns] bear the cup of libation! cancer. 333-333-333. let us banish the spirits of the planets["performs the lesser banishing ritual of the hexagram and returns] cancer. bear the cup of libation! pan. 333-333-333. let us banish the holy emanations from the one, lest our lady's sleep be stirred["he banishes the sephiroth by the appointed ritual" 114 bear the cup of lib

ew 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) the rituals of black magic("e) the descending hierarchy of spirits("f) the lesser key of solomon the king("g) the mystery of the "sanctum regnum("h) the rite of "lucifuge("i) the method of honorius, etc, etc, etc. the main objects of the work are (1) to determine the connection, if any, between the literature of ceremonial magic

ALEISTER CROWLEY EQUINOX EQ I 6

bear thee up as it were a little heap of dust in a sheet that hath four corners, and they shall give it unto the guardians of the abyss. 6. and because there is no life therein, the guardians of the abyss shall bid the angels of the winds pass by. and the angels shall lay thy dust in the city of the pyramids, and the name thereof shall be no more. 25 7. now therefore that thou mayest achieve this ritual of the holy graal, do thou divest thyself of all thy goods. 8. thou hast wealth; give it unto them that have need thereof, yet no desire toward it. 9. thou hast health; slay thyself in the fervour of thine abandonment unto our lady. let thy flesh hang loose upon thy bones, and thine eyes glare with thy quenchless lust unto the infinite, with thy passion for the unknown, for her that is beyo

pants were unknown to me. he is a man of science and of most accurate and balanced judgment. one little lapse of memory: he forgot that he had told me that the book was not in his shelves; another little lapse of memory: he forgot where the book was; and there is your miracle! now for my constructive policy. i suggest that a "spirit" be cultivated on the lines laid down by eliphaz levi "dogma and ritual" chap. xiii, so that he may manifest more wholly. then let him dictate to two or three segregated mediums a long passage, or a long set of meaningless figures, and get so high a degree of agreement that hardly any doubt remains. or if anybody wants a really high evidential proof, let him get the proof of fermat's last theorem, which fermat died without revealing, and which the united effort

ore prominently in america, there are broad-minded clergy who will welcome the unsealing. the freemasons too in their higher grades, which have more or less reached us through the rosicrucians, have 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 knigh

ALEX SANDERS THE KING OF THE WITCHES

thi' uence t e revival of wh0 was born in 1884 g. ds .c.:e':nt.ury,w,as gerald .gardner d. ar .ner was miti d i he' gra e of the cult by awitch called 'd ffi, ate mto t first and he proceeded to recrui't. a 0 m the new forest, ha .many covens in' f hi vmgreceived initiation into th d spire 0 s not by, dilig.ent st.ud.y..of anc.'lent hebereswecoannd aend t.hi.rd grades. scnpts, he devised his own ritual: gyptian manu- museum in the isle.ofm. in 950h .setupawitchcraft of witch weapons he d dw ,ere e exhibited his collection. ie m 1964 t d. witches ate considered novices bh? ay ?ardnerian' learnt their rituals from recordh de edltary witches who to generation; they are acce;te e 1 'fll from ,generation only of the first grade, egttlmate witches, but ,the repeal in 1951 of the old' wirches .f

had to lie flat on his back, the dagger on his bare chest; then shelowered herselfon to him, muttering incantations he had never heard before. he felt peculiar, his bare body pressed close to hers, but she was deadly serious and already he firmly believed in her magic. when they rose, she led him outside into the yard where she told him to raise his athame to the moon and repeat the words of the ritual. it was his first 'calling down the moon' ceremony. although magic, witchcraft and the ever-increasing affinity he formed with his grandmother filled most of his childhood, alex was usually able to lead an entirely separate life at home. he was very close to his sisterjoan, two years his junior, but though he often longed to tell her his secrets, there was scarcely ever the time or privacy

gain at the identical scene. he now had his own witch-name, verbius, and he called his grandmother by hers, medea. sometimes he used it when his brother and sisters were there and he had to pretend it was a nickname. he revelled in gran's favouritism; he loved his mother, even his father, but gran was someone very special 'what would have happened' he once asked her 'if i had not interrupted your ritual that day? would you have let me go on as anon-witch' she did not know; for her, alex's unscheduled appearance that day had been the work of fate. none of her own three daughters had ever discovered her secret; even her own mother had not known, although she herself had been a witch's daughter. gran was certainly proud ofher apt pupil; he had mastered 20 the rituals, he knew how to draw the

varicious, luxurious and proud man, leave and flee from all these vices, consider that this was one of the principle reasons why abraham, moses, david, john and other holy men retired into desert places until they had acquired this holy science and magic. alex had to manage all this outside working hours. the house in which he lived had no bathroom and as the abramelin instructions demanded daily ritual bathing, he had to buy himself a tin bath. his bathwater had to be emptied so that no other person touched it, which meant frequent trips to the lavatory in the back yard. when he felt he had mastered the understanding of the magic, the working of the rituals and the self-preparation, he chose a date for the ceremony: the easter holiday when he would have three full days off work, the exact

of the magic, the working of the rituals and the self-preparation, he chose a date for the ceremony: the easter holiday when he would have three full days off work, the exact time required for the purification rites. the ceremony was preceded by a nine-day fast when he could eat no food and drink nothing stronger than orange juice. although the preparations were new to him, there was much in the ritual comparable to witchcraft, for while a magician is not necessarily a witch, many witches are also magicians, the chief difference being that a magician can work alone, and often must, whereas witches require a coven, and the gods they invoke have different names. at the beginning of the three-day purification, alex locked the door of his r00111 and, like a giant that had wandered into lillip

ALEXANDRIAN BOOK OF SHADOWS OCCULT

h ways, e.g.butied treasure presents danger to the finder if protective wishes or curses were buried with pisite 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 inv

sybil leek's the complete art of witchcraft (the only published source known to me) and the wiccan church of canada (or so i have been told) l casting the circle needs: altar, 2 altar candles, water bowl, salt dish, pentacle, censer, athame, bell; presence lamp; 4 quarter candles; sword (optional, candle snuffer (optional) let all be fit to enter into the presence of the gods. start in the dark. ritual leader waits until it feels like time to begin, then rises: lighting of the candle: r: i light this candle (lights presence lamp) in the name of that ancient presence, which is, was, and ever shall be male, female, all-knowing, all-powerful and present everywhere. and in the names of the four mighty ones, the rulers of the elements, may power and blessing descend in this hour upon this plac

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 west: r: ye lords of the watchtowers of the west, ye l

ht and it bites thee naught, then knowest thou that thou hast begun the work. and as sheep do not bring their food to the shepherd to show how much they have eaten but digesting inwardly their provender do bear outwardly wool and milk, even so, do not display the maxims to the vulgar, but rather the works that flow when they are digested. notes this is part of lady sheba's first degree initiation ritual, where it is given as a speech made to the candidiate by the high priestess l first degree initiation people: l hierophant (h (initiator) l candidiate (c) l hierophant's working partner (p) l summoner (s (hierophant does his part if s unavailable) l high priestess (hps (actually, h or p, depending on gender) needs: l blindfold l nine foot red cord l short white cord l oil l scourge l all or

reparation: candidate stands outside circle to ne, blindfolded and bound by members of the opposite gender. wrists are bound together in back by middle of a 9 foot red cord, knotted in front at throat with ends hanging down front as cable-tow. a short white cord is fastened to the right ankle with ends tucked in so as not to trip c up, saying: feet neither bound nor free hps casts circle. opening ritual is followed to the end of the drawing down of the moon, but the charge is not yet declaimed. summoner fetches sword (or athame) from the altar, and opens a gate in ne. s, h, and p face c and s issues the challenge: s: o thou who standest on the threshold between the pleasant world of men and the dread domains of the lords of the outer spaces, hast thou the courage to make the assay? placing

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

the church the church of the period, of which the nucleus is already forming wherein the first initiation will become exoteric, in this sense only, that the taking of the first initiation will, before so very long, be the most sacred ceremony of the church, performed exoterically as one of the mysteries given at stated periods, attended by those concerned. it will also hold a similar place in the ritual of the masons. at this ceremony those ready for the first initiation will be publicly admitted to the lodge by one of its members, authorised to do so by the great hierophant himself. four words defined. when we speak of initiation, of wisdom, of knowledge, or of the probationary path, what do we mean? we use the words so glibly, without due consideration of the meaning involved. take, for

lack beard, and smooth black hair, and does not take as many pupils as do the masters previously mentioned. he is at present handling the majority of the third ray pupils in- 34- initiation, human and solar copyright 1998 lucis trust the occident in conjunction with the master hilarion. the master r. is upon the seventh ray, that of ceremonial magic or order, and he works largely through esoteric ritual and ceremonial, being vitally interested in the effects, hitherto unrecognised, of the ceremonial of the freemasons, of the various fraternities and of the churches everywhere. he is called in the lodge, usually "the count" and in america and europe acts practically as the general manager for the carrying out of the plans of the executive council of the lodge. certain of the masters form ar

ane in service: 1st ray..force..energy..action..the occultist. 2nd ray..c. onsciousness..e. xpansion..initiation..the true psychic. 3rd ray..adaptation..d. evelopment..e. volution..t. he magician. 4th ray..vibration..r. esponse..e. xpression..t. he artist. 5th ray..mentation..knowledge..science..the scientist. 6th ray..devotion..abstraction..idealism..t. he devotee. 7th ray..incantation..m. agic..ritual..t. he ritualist. remember carefully that we are here dealing with disciples. later on as they progress, the various lines approximate and merge. all have been at one time magicians, for all have passed upon the third ray. the problem now is concerned with the mystic and the occultist, and their eventual synthesis. a careful study of the foregoing will lead to the realisation that the diffi

esent ray of ceremonial law or magic. it is the ray that deals with the building forces of nature, that concerns itself with the utilisation of the form intelligently by the life aspect. it is largely the ray of executive work, with the object of building, co-ordinating and producing cohesion in the four lower kingdoms of nature. it is distinguished largely by the energy which manifests itself in ritual, but this word ritual must not be narrowed down to its present use in- 107- initiation, human and solar copyright 1998 lucis trust connection with masonic, or religious ritual. its application is far wider than this, and includes the methods of organisation which are demonstrated in all civilised communities, such as in the world of commerce and of finance, and the great business organisati

n which are demonstrated in all civilised communities, such as in the world of commerce and of finance, and the great business organisations everywhere to be seen. above all, its interest lies for us in the fact that it is the ray which brings opportunity to the occidental races, and through the medium of this life force of executive organisation, of government by rule and order, by rhythm and by ritual, will come the time wherein the occidental races (with their active, concrete mind, and their vast business capacity) can take initiation, an initiation, we must remember, upon a ray which is temporarily recognised as a major ray. a large number of the initiates and those who have obtained adeptship in the last cycle, have been orientals and those in hindu bodies. this cycle has been domina

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ded into two divisions: a. those working with evolutionary forces. b. those working with involutionary forces. one group is the agent of constructive purpose, and the other of destructive. more need not be- 275- a treatise on cosmic fire copyright 1998 lucis trust submitted anent this group as they are not easily contacted, fortunately for man, and can as yet only be reached by a particular group ritual accurately performed, a thing as yet practically unknown. the masons eventually will be one of the chief agents of contact, and as men are as yet not ready for such power as this will put into their hands, true masonry will develop but slowly. nevertheless, under the magnetic force of this seventh ray, the growth of masonry is inevitably sure. this ray of ceremonial magic will consequently

he present methods of surgery and drug assimilation. man's vision being then normally etheric, will have the effect of forcing him to recognise that which is now called the "unseen world" or the superphysical. men in their etheric bodies will be noted, and communicated with, and the devas and elementals of the ethers will be studied and recognised. when this is so, then the true use of ceremonial ritual as a protection and safeguard to man will assume its right place. the work of the devas in connection with the animal and the vegetable kingdoms will be likewise recognised, and much that is now possible through ignorance will become impossible and obsolete. the time will come, when the attitude of man to the animal kingdom will be revolutionised, and the slaughter, ill-treatment, and that

y, fiery essence which burns and destroys. postulate v. the devas do not work as individualised conscious units through self-initiating purposes as does a man, a heavenly man or a solar logos (viewed as egos) but they work in groups subject to: a. inherent impulse, or latent active intelligence- 289- a treatise on cosmic fire copyright 1998 lucis trust b. orders issued by the greater builders. c. ritual, or compulsion induced through colour and sound. when these facts are remembered and considered, some comprehension of the place the devas play in transmutation may be achieved. the position that fire occupies in the process is of peculiar interest here, for it brings out clearly the difference of method between the two schools. in the transmutative process as carried on by the brotherhood

n by those who have the present needs of civilisation at heart. they can then co-operate with the mahachohan in the work of effecting the very necessary transfer of force from a lower to a higher centre, and prevent (through knowledge, the incidental license. this will bring about a refusal to besmirch the great love or sex impulse of nature. the ceremonial ray has been often called "the marriage ritual of the son" because upon this ray spirit and matter can meet and have union. this fact also should be borne in mind during the next one hundred years, for they will see great changes in the marriage laws. the present laxity will inevitably bring a reaction, and the laws will become more stringent, in order to safeguard the race during a transition period. these laws will not be along the li

l of logic..proof of right perception. b. the atomic school..system of particulars. elements. alchemy and chemistry. c. the sankhya school..system of numbers. the materialistic school. the theory of the seven states of matter or prakriti. d. the school of yoga..union. the rule of daily life. mysticism- 788- a treatise on cosmic fire copyright 1998 lucis trust e. the school of ceremonial religion..ritual. worship of the devas or gods. f. the vedanta school..has to do with non-duality. deals with the relation of atma in man to the logos. the gnosis or hidden knowledge is the same as atma vidya, or theosophy, and includes the other six. 103 17: s. d, ii, 33. i, 323. 104 18: s. d, i, 258. 105 19: s. d, i, 191. 106 20 "manas is the individuality or the spiritual ego on the side of the higher tr

ALICE A BAILEY05 THE LIGHT OF THE SOUL

nsed and this is the basis of that study of magnetic purity which is the cause of so many observances in the east which seem inexplicable to the westerner. a shadow cast upon food by a foreigner produces impure conditions; this is based upon the belief that certain types of force emanations produce impure conditions and though the method of counteracting these conditions may savour of dead letter ritual yet the thought back of the observance remains still the truth. so little is as yet known about force emanations from the human being, or acting upon the human mechanism, that what may be called "scientific purification" is as yet in its infancy. contentment is productive of conditions wherein the mind is at rest; it is based upon the recognition of the laws governing life and primarily the

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

iberately and mentally by himself. the christ demonstrated their use when he cried aloud "father, into thy hands i commend my spirit" and we have another instance in the words "lord, now lettest thou thy servant depart in peace" the steady use of the sacred word chanted in an undertone or on a particular key (to which the dying man will be found to respond) may later constitute also a part of the ritual of transition accompanied by the anointing with oil, as preserved in the catholic church. extreme unction has an occult, scientific basis. the top of the head of the dying man should also symbolically point towards the east and the feet and the hands should be crossed. sandalwood only should be burned in the room and no incense of any other kind permitted, for sandalwood is the incense of t

much misapprehension in the matter. let me assure you that it is most difficult to raise, and can only be done by a definite act of the will and through the intense mental focussing and concentrated attention of the man, seated on the throne of consciousness in the head. the masonic tradition has the teaching- 341- a treatise on white magic copyright 1998 lucis trust clearly held in its beautiful ritual of the raising of the great master-mason. only when there is united effort of a fivefold kind, and only after repeated failure, does the vivifying life course through the entire body and bring to life the true man. the second point i would touch upon is that all this deeply esoteric work must only proceed under the direction of the skilled teacher. platitudinously, the aspirant is told that

ALICE A BAILEY09 A TREATISE ON THE SEVEN RAYS VOLUME I ESOTERIC PSYCHOLOGY I

he point of consummation for the personality, and the reflection in the three worlds of the threefold monad. ray i..will, demonstrating as power in the unfolding of the plan of the logos. ray iii..adaptability of activity with intelligence. this ray was the dominant one in the past solar system; it is the foundation or basis of this system, and is controlled by the mahachohan. ray vii..ceremonial ritual or organisation. this is the reflection on the physical plane of the two above, and is likewise connected with the mahachohan. it controls the elemental forces and the involutionary process and the form side of the three kingdoms in nature. it holds hid the secret of physical colour and sound. it is the law. these three rays together embrace and embody all. they are power, activity and the

, the animal kingdom, vibrates to the sixth ray. the being who is the expression and active force of the entire vegetable kingdom is to be found upon the fourth ray. therefore we have: humanity .4 th kingdom .5 th ray. concrete knowledge. animal. 3rd kingdom. 6th ray. devotion upwards or forwards. vegetable. 2nd kingdom. 4th ray. harmony and beauty, mineral. 1st kingdom. 7th ray. organisation and ritual. these statements mean little to you at present, but we shall elaborate them later, when we come to the consideration of these rays in greater detail. i am but giving a general impression at this time. it is apparent nevertheless that when the nature of the energy permeating and animating any particular kingdom in nature is recognised and accepted (even if hypothetically) by the- 82- a trea

eads to disaster. hence the necessity to inculcate pure living, the learning of protective invocations and formulas, and the power of the church and of masonry to protect. forget not that evil entities exist on other planes than the physical, that they can respond to analogous vibrations, and that the invocations that call a deva may, if sounded inaccurately, call a being that will work havoc. in ritual lies protection. hence the emphasis laid upon church forms and on the masonic rituals, an emphasis which will increase and not grow less as the years slip by. the force of invocations will be known later. every individual vibrates to some particular measure. those who know and who work clairvoyantly and clairaudiently find that all matter sounds, all matter pulsates, and all matter has its

s of attribute, though expressing themselves equally on all the planes and through the periodical vehicles and the three aspects of the personality, find their main expression through one or other of the four kingdoms in nature: ray iv. harmony, conflict. 4th kingdom. human. the balance. ray v. concrete knowledge .3 rd kingdom. animal. ray vi. devotion. 2nd kingdom. vegetable. ray vii. ceremonial ritual .1 st kingdom .m ineral- 103- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust these are their main fields of influence in the three worlds, and upon this we shall later enlarge. in relation to mankind, these four rays of attribute find a wide expression in connection with the four aspects of the personality, or with the quaternary. the relationship i

ht word at the right moment; hence great social success- 133- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust in healing, the seventh ray man would rely on extreme exactness in carrying out orthodox treatment of disease. on him the practices of yoga would have no physical bad results. he will approach the path through observance of rules of practice and of ritual, and can easily evoke and control the elemental forces. from many of the above remarks it may have been inferred that the characteristics of any given ray find closer correspondence with one of the other rays than with the rest. this is a fact. the only one which stands alone and has no close relationship with any of the others is the fourth. this brings to mind the unique position which th

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

missed in a very few words. only one episode is related, and that is the one in which jesus, having reached the age of twelve years, was taken up by his mother to the temple of the lord and there, for the first time, gave indication of his vocation, and evidenced the realisation that a mission was pre-ordained for him. prior to this, his parents had conformed to all the requirements of the jewish ritual; they had also sojourned in egypt. of his time there, we are told nothing. all that we know is covered by the words "they returned into galilee to their own city nazareth. and the child grew, and waxed strong in spirit, filled with wisdom, and the grace of god was upon him."60 students would do well to remember that the number twelve is regarded by the esotericists of all faiths as signifyi

. the soul has come into outer expression, and now this soul christ (as the historical representative of all a soul can be, the individual initiate moves on towards greatness. the mission of the saviour definitely starts- 55- from bethlehem to calvary copyright 1998 lucis trust at this time, but for the sake of those who will follow after, he must sound the note of purification and conform to the ritual requirements and the general trend of thought of his time the initiate who has taken the first step must lay emphasis upon the purification of the lower nature which it is essential should preface the second initiation. the baptism of john was the symbol of this purification. christ submitted himself to the baptism, setting aside the protests of the evangelist with his "suffer it to be so n

the divinity in man and shown him the way of a saviour. but in ancient times these mysteries were enacted in secret, and the rites of initiation were administered only to those who were fitted to pass through the five great experiences from the birth to the resurrection. the uniqueness of christ's work lay in the fact that he was the first to enact the whole of the initiation ceremonial rites and ritual publicly, before the world at large, thus giving to humanity a demonstration of divinity centred in one person, so that all could see, could know, believe and follow in his steps. the same stories are told of hercules, of baldur, of mithra, of bacchus, and of osiris, to mention only a few of a large number. one of the early church fathers, firmicus maternus, tells us that the mysteries of o

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

nd the ray of active intelligence expressing itself through 1. will, evoking divine purpose. 2. love, expressing divine quality. 3. intellect, as the reflector of the intuition- 63- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust 4. conflict, producing harmony. 5. knowledge or science, leading to radiance. 6. idealism, establishing the divine pattern. 7. ritual or organisation, manifesting deity. therefore, psychologically speaking, and when greater knowledge has been gained of the energies determining the type of a man, a person, for instance, whose monad is presumably upon the third ray, his ego being on the fourth ray, and his personality on the seventh ray, will be described as a three, iv.7. within this simple formula there will be lesser dif

: esoteric psychology ii copyright 1998 lucis trust he begins, however, with himself, and seeks to bring into expression the plan of his soul in his own setting and worldly situation. until he can do this, he is unable to stand in the east within the pentagram. it is occultly said that "the pentagram is open and a place of danger when the disciple knows not order within his own life, and when the ritual of the soul is not imposed and its rhythm not obeyed. the pentagram is closed when order is restored and the ritual of the master is imposed" the writing goes on to say that "if the disciple enters through the open pentagram, he dies. if he passes over into the closed pentagram, he lives. if he transmutes the pentagram into a ring of fire, he serves the plan" b. the techniques of fusion and

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

s. when it is consummated, the mental goal of harmony through conflict will be superseded by the inflow of love, working with power through the brain and (incidentally) your general physical health will speedily improve. how shall this be brought about, my brother? the first stage is one of real difficulty, particularly to first ray people. it comes through the power of visualisation. that is why ritual is of value to such as you and masonry being on the first ray and emanating, consequently, from shamballa aids the process of visualisation. it gives colour and performance of a tangible kind to inner, subjective activity. visualisation is a powerful agent in the evocation of the creative imagination. let me here give you a hint. if you use this idea in the planning of the work which you se

of visualisation. it gives colour and performance of a tangible kind to inner, subjective activity. visualisation is a powerful agent in the evocation of the creative imagination. let me here give you a hint. if you use this idea in the planning of the work which you seek to do for the hierarchy and for which we are seeking to hold you responsible, and if you carry into all that work the ideal of ritual, of rhythm and of energy distribution, you will evoke a synthetic pattern, a unified procedure and a harmonious working out of the plan. therefore, i would ask you to give ten minutes each day to the pictorial visualisation of your entire work and programme. see each phase of it as a lotus of living beauty, connected with all the other phases by lines of fiery energy, thus bringing all part

account for the ability which you will discover in yourself to be a transmitter of light and love to others. it is this alignment between your soul and your astral body which gives you the intuitive insight you can use, if you remain humble and continue loving. your physical body is upon the seventh ray, and this will be easily apparent to you, accounting, as it does, for your interest in music, ritual, psycho-analysis. the goal of all these three methods of expression is to bring together and relate harmoniously the soul and the form, which is the major task of the seventh ray upon the seventh or physical plane. this i know will interest you. your rays, therefore, are: 1. the soul ray the second ray of love-wisdom. 2. the personality the seventh ray of ceremonial order. 3. the ray of the

ALICE A BAILEY13 PROBLEMS OF HUMANITY

dual 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 and beneficent philanthropy i

hrough right meditation, who know the potency of formulas, mantrams and invocations and who work consciously. they will increasingly use certain great formulas of words which will later be given to the race, just as the lord's prayer was given by the christ, and the new invocation has been given out for use at this time by the hierarchy. this new religious science for which prayer, meditation and ritual have prepared humanity will train its people to present at stated periods throughout the year the voiced demand of the people of the world for relationship with god and for a closer spiritual relation to each other. this work, when rightly carried forward, will evoke response from the waiting hierarchy and from its head, the christ. through this response, the belief of the masses will gradu

orldwide scale and consciously undertaken. this indicates that because of man's desperate need, because of the crisis through which humanity has just passed and is now passing, men and women of vision and of inclusive thinking in all the churches of every world faith will end their doctrinal differences, agree on the essential religious truths and then proceed unitedly and with some uniformity of ritual and ceremonial to approach together the centre of spiritual power. is this too much to expect and to ask of humanity in the hour of man's need? cannot the enlightened members of the present great world religions in the east and in the west get together and plan for such an invocative undertaking and thus together inaugurate the mode of spiritual approach which will serve to unify their effo

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

t the erroneous interpretations given to the gospel story. the symbolism of that gospel story an ancient story-presentation often presented down the ages, prior to the coming of the christ in palestine has been twisted and distorted by theologians until the crystalline purity of the early teaching and the unique simplicity of the christ have disappeared in a travesty of errors and in a mummery of ritual, money and human ambitions. christ is pictured today as having been born in an unnatural manner, as having taught and preached for three years and then as having been crucified and eventually resurrected, leaving humanity in order to "sit on the right hand of god" in austere and distant pomp. likewise, all the other approaches to god by any other people, at any time and in any country, are

will be restored, the ancient landmarks will again be recognised those landmarks which masonry has so earnestly 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

ugh right meditation, who know the potency of formulas, mantrams and invocations and who work consciously. they will increasingly use certain great formulas of words which will later be given to the race, just as the lord's prayer was given by the christ, and as the new invocation has been given out for use at this time by the hierarchy. this new religious science for which prayer, meditation and ritual have prepared humanity, will train its people to present at stated periods throughout the year the voiced demand of the people of the world for relationship with god and for a closer spiritual relation to each other. this work, when rightly carried forward, will evoke response from the waiting hierarchy and from its head, the christ. through this response, the belief of the masses will grad

ave ever recognized this and the bible has testified to it "the stars in their courses fought against sisera (judges v.20 "who can withstand the sweet influences of the pleiades (job xxxviii.31. many other passages bear out this contention of the knowers. many church festivals are fixed by reference to the moon or a zodiacal constellation. investigation will prove this to be the case and when the ritual of the new world religion is universally established, this will be one of the important factors considered. the establishing of certain major festivals in relation to the moon and in a lesser degree to the zodiac will bring about a strengthening of the spirit of invocation and the resultant inflow of evoked influences. the truth lying behind all invocation is based upon the power of thought

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

y its implications- 2- the destiny of the nations copyright 1998 lucis trust you have, therefore, in the present field of divine expression the following energies manifesting: 1. the energy of idealism, of devotion or of devoted attention, embodied in the sixth ray. 2. the energy whose major function it is to produce order, rhythm and established, sequential activity the seventh ray of ceremonial ritual. 3. the energy of the second ray, which is always basically present in our solar system, that of love-wisdom, to which many of the egos now in incarnation belong and will increasingly belong. the next one hundred and fifty years will see them coming into incarnation. the reason is that it is to this type of human being that the work of reconstruction, and of re-building is naturally committ

soning devotion and blind acceptance of conditions, so distinctive of the country at this time. it is virtue misdirected. b. ray 4. harmony through conflict, via mercury, thus cooperating with the soul ray intensifying the conflicting conditions and leading to a pull between idealism and facts, between france and germany, and between the groups within germany itself. c. ray 7. ceremonial order or ritual, via uranus. this affects the masses as a whole, as it is the hierarchical ruler and (because of their point of evolution) leads to their facile standardising and regimenting. the 7th ray also focusses or "grounds the first ray" and leads to the power direction which is given them. d. ray 2. love-wisdom, via jupiter and the sun as the ruler of leo. thus the personality ray of the nation and

the will of the people. e. ray 2. love-wisdom, via the sun, ruler of leo which governs the soul of london, and which is also a channel for the soul force of the british empire which is essentially that of love-wisdom when given real expression and not controlled and dominated by the libra influence- 45- the destiny of the nations copyright 1998 lucis trust f. ray 7. ceremonial order or organised ritual, reaching our planet via uranus and giving to the empire its grounded physical plane control over place and circumstance, its legal fundamentals, in cooperation with libra, and its love of order and of rule, thus providing full expression for the first ray energies of the british empire. a study of the interplay of these energies and forces will account adequately for great britain and her

nd of the soul, will qualify his results and produce his creative forms upon the astral plane; he has consequently to learn frequently to work through a seventh ray personality for several lives (either before or after achieving discipleship) before he will be able to bring through on to the physical plane his dream and his vision. the seventh ray disciple has no such problem. by his knowledge of ritual (which is the ancient codified means whereby the attractive and expressive nature of the energies to be employed are organised and related, by his understanding of the "words of power (which he discovers by experiment) and by using the potency of sound, the disciple of the future will work and build the new world with its culture and civilisation. a curious indication of the effect of the s

osm to the responsibility of the microcosm. discipleship and the rays ray i force energy action the occultist. ray ii consciousness expansion initiation the true psychic. ray iii adaptation development evolution the magician. ray iv vibration response expression the artist. ray v mentation knowledge science the scientist. ray vi devotion abstraction idealism the devotee. ray vii incantation magic ritual the ritualist. in the aquarian age, as a result of the existing combination of ray influences, humanity enters into an expansion of consciousness which will reveal to him group relations instead of his individual and self-centred personal relations. i would remind you that aquarius is to be found in the upper half of the zodiacal circle and is exactly opposite to leo which is found in the l

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

glamour. to this will be added (perhaps as an aspect of the new world religion now on its way towards externalising) the realisation that groups can successfully clear away the glamours which darken humanity's way to its goal, through the power of combined and projected thought. in order to make the first step towards united group activity along this line of service, i present a formula or group ritual which if employed by those whose lives are relatively free from glamour, who are realists and who are recognised by the group as thus relatively free, and who are animated by good intent will do much to bring to an end certain aspects of the world glamour. their effort, combined with that of similar groups, will so weaken the power of these ancient glamours that the "day of clarification" w

physical rituals are today (from the angle of the hierarchy) entirely obsolete and of no importance where disciples and advanced aspirants are concerned. they are of value to the little evolved in whom the sense of drama has to be developed and who need external aids, and they do provide a setting which serves to help beginners to keep the theme of their work and their objective in view. the only ritual which is still regarded as of value to the human family as a whole particularly to the advanced person is the masonic ritual. the reason for this is that it is a pictorial representation of the process of creation, of the relation between god and man, of the path of return and also of those great initiations through the means of which the liberated initiate passes into the council chamber o

c ways of registering the inner reality and are an attempt to externalise force, for that is what all symbols and symbolic ways of acting are capable of doing; they thus serve to keep the workers at a point of tension. this is an- 137- glamour: a world problem copyright 1998 lucis trust important recognition and should keep the workers from attributing undue power to the form aspect of the simple ritual and aid them in focussing their attention in the world of meaning and of subjective spiritual activity. these three stages are called: 1. the act of naming. 2. the act of protection. 3. the act of focussing the light. it will be apparent to you that much depends upon the ability of the group members to visualise clearly as well as to think clearly. practice naturally tends to perfect both p

ALICE A BAILEY18 A TREATISE ON THE SEVEN RAYS VOLUME III ESOTERIC ASTROLOGY

nadic ray is non-effective. indirectly, gemini is ruled by the rays transmitting those potencies which, with gemini, constitute the mutable cross. these are the moon, jupiter, mars and pluto. they transmit energies expressive of the fourth, second, sixth and first rays. only one ray is, therefore, lacking where gemini is concerned, and that is the seventh ray of organization, ceremonial magic and ritual. this accounts for the instability and the fluidity of the gemini influence, and is largely responsible for the frequent failure of the gemini person to express the beauty, ideals, etc, which- 215- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust are sensed so that they materialise upon the physical plane. the seventh ray produces fixation upon the exo

ilising seventh ray energy is omitted from the dowry of the man born in gemini. thus we can easily account for the versatility of the gemini subject. the effectiveness of mercury is also enhanced in its interpretive aspect because the gemini person can always find points of contact with people on nearly every ray. this is an interesting point to remember if you will realise that the great masonic ritual was inaugurated under the influence of this sign, and yet the ray of ritual was omitted. this is due to the fact of reaction, producing opposition and therefore interplay and struggle. hence the tests and trials of the masonic procedure. the indirect influence of the moon as it symbolically embodies the fourth ray of harmony through conflict provides mercury with the dual tendency to strugg

ng sun) ii. love-wisdom intuition raja yoga m ercury y ellow. rose iii. higher mind h igher venus indigo. blue. mathematics philosophy b ronze iv. conflict birth of man tension s aturn g reen- 379- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust hatha yoga v. lower mind practical science t he moon v iolet vi. devotion bhakti yoga m ars rose. blue vii. magic ritual jupiter bright blue the sacred and non-sacred planets and the rays [see figure] 38. the exoteric non-sacred planets are called in occult parlance "the outer round" or outer circle of initiates. of these our earth is one but being aligned in a peculiar fashion with certain spheres (or planets) on the inner round a dual opportunity exists for humanity which facilitates, whilst it complicates

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

england was divided into the high church party which was almost anglo-catholic and the low church party which believed in a hell for those who did not accept certain tenets and a heaven for those who did. i belonged for six months of the year to one party and for six months of the year (when i was not in scotland and under the influence of my aunt) to the other. i was torn between the beauties of ritual and the narrowness of dogma. missionary work was dinned into my consciousness by both groups. the world was divided into those who were christians and worked hard to save souls and those who were heathen and bowed down to images of stone and worshipped them. the buddha was a stone image; and it never dawned on me then that the images of the buddha were on a par with the statues and images o

hem. they stand forth as the two greatest world teachers and saviours. one has guided the orient and the other has guided the occident nearer to god. it is this theme that the tibetan elaborates in his pamphlet, the new world religion. he indicates that the work of the buddha prepared people for the path of discipleship, whilst the work of the christ prepared people for initiation. he indicated a ritual in this pamphlet in which the great day of the buddha, the wesak festival (the vaisakha festival at the may full moon- 135- the unfinished autobiography copyright 1998 lucis trust and easter sunday, fixed by the april full moon, stood for the illuminated buddha and the risen christ, whilst the full moon of june was the festival of humanity making its major annual approach to god under the g

ALICE A BAILEY20 A TREATISE ON THE SEVEN RAYS VOLUME IV ESOTERIC HEALING

years hence. to this emerging fact, the growing sensitivity of the race to the subtler angles of life, and the vast amount of investigation carried forward on every side, is the physical plane guarantee. this great truth and its guarantee is held steadily before us in the history of the "glorious resurrection of the christ" and his after-death appearance, and in the powerful but little understood ritual of the sublime degree in masonry, wherein the master is raised. aid at the time of the "passing into the light" depends largely upon two things: first, the amount of close contact between the dying person and the one who watches, and the level upon which that contact is strongest. secondly, upon the capacity of the watcher to detach and dissociate himself from his own feelings and to identi

and with joy, whatever the future may bring; it may also involve the restitution of harmonious relations with the patient's surroundings, with family and friends, and the consequent result of renewed correct adjustments, an uprising of a spirit of love and the negation of what may have been deep-seated wrong thinking. it will be apparent to you, therefore, that the process of following a healing ritual is only one phase of the work to be done, and that the relation of healer and patient is basically an educational one; it must be an education tempered by the physical condition of the sick person. you will find, as you work along these lines, that it will be necessary to have short expositions of the work to be done, of the restitutions which the patient must be prepared to make in order t

we are now considering, must be approached by us with as much of the spirit of normalcy and of scientific investigation as we can manage. the fear complex of humanity finds its point of entrance into man's consciousness through the act of dying; failure to survive is the basic fear; and yet it is the commonest phenomenon upon the planet. bear that in mind. the act of dying is the great universal ritual which governs our entire planetary life, but only in the human family and faintly, very faintly, in the animal kingdom is the reaction to fear found. could you but see the etheric world as those on the inner side of life experience and see it, you would see (going on ceaselessly and without any pause) the great planetary act of restitution. you would see a great activity proceeding within t

erately and mentally by himself. the christ demonstrated their use when he cried aloud "father, into thy hands, i commend my spirit" and we have another instance in the words "lord, now lettest thou thy servant depart in peace" the steady use of the sacred word, chanted in an undertone or on a particular key (to which the dying man will be found to respond, may later constitute also a part of the ritual of transition, accompanied by the anointing with oil, as preserved in the catholic church. extreme unction has an occult, scientific basis. the top of the head of the dying man should also symbolically point towards the east, and the feet and hands should be crossed. sandalwood only should be burned in the room, and no incense of any other kind permitted, for sandalwood is the incense of th

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

om the angle of the ultimate soul objective and not, as in the past, from the angle of a particular standard of national education. this is an important point, for it will mark the shift of attention from the nonessential to the essential. 7. finally the attribute of order, and the imposition of an established rhythm through the development of innate faculty to function under directed purpose and ritual. this particular attribute of divinity is now highly developed in one aspect, so that we have today much standardisation of humanity, and the autocratic imposition of a ritualistic rhythm upon public life in a large number of countries. it can be seen to perfection in the life in our public schools but it is an undesirable perfection. this is partly due to the recognition that the unit or i

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

hy. c. store up strength for increased dynamic activity for an ensuing period of service. d. bring about a fusion between the objective and subjective life of humanity. 3. this leads to a technique of approach, based upon the realisation of the above objectives, to an effort to see me (as i symbolise for you the spiritual vision, and to the establishing of a pathway of approach, symbolised in the ritual i gave you as a golden band of light. this you- 36- discipleship in the new age- volume ii copyright 1998 lucis trust were to visualise as extending between yourselves, as a group, to your tibetan brother. this pathway of approach is the path which it is planned should constitute a more familiar symbol than has hitherto been the case in the religious life of the race. 4. this pathway of lig

opyright 1998 lucis trust act of solemn dedication, stands ready for revelation. 3. the recognition, by the group, of me, your teacher and tibetan brother, and the saying by all of us together of the great invocation. this produces fusion and releases something from "that which lies above to that which lies below" speaking in the words of symbolism. it will be obvious to you that in this symbolic ritual there is typified, first of all the path, the goal, the kingdom of god, distinguished by spiritual mind, spiritual love and spiritual will (the three windows, atma-buddhi-manas, or the three aspects of the soul. secondly, the focussing of the consciousness in that of the soul, followed by a group dedication; and, finally, that humanity (symbolised by the group) and the hierarchy (symbolised

is the ray of the seventh type of energy. all your other rays are related to the great second ray of love-wisdom. this necessarily constitutes a problem until you remember that the seventh ray is the ray of interlude an interlude and a ray which becomes active when the attractive, magnetic work of the building rays is ready to precipitate into the phenomenal world and bring about under the law of ritual and of divine ceremonial new phases of work. these are initiated in the silence of the process of abstraction, released when the interlude of tension has completed its work, and become effective when the interlude of recognition has made a new refocussing possible. i am not going to indicate to you the lines along which your service, as a disciple in my ashram, should proceed. you have alre

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

he quality and the force of a particular ray. next century, when the seventh ray has achieved complete manifestation and the piscean influence is entirely removed, the seventh ray avatar will appear. his work will demonstrate the law, order and rhythm of the creative process as it works out on the physical plane, blending spirit and matter. and as this ray is called the ray of ceremonial order or ritual, he will be largely instrumental in producing those conditions which will permit of the reappearance upon earth of the mysteries of initiation, of which the hierarchy is the custodian. he is necessarily connected with the great white lodge on sirius. this fact does not, however, concern us now, for we await the coming of a still greater avatar. 4. transmitting avatars. these manifestations

n, who know the uses of sound, of formulas and of invocation, and who can work consciously, focussing the invocative cry of the masses and at the same time using certain great formulas of words which will later be given to the race, as the lord's prayer was given by the christ and the great invocation has been given in this day and age. this new religious science (for which prayer, meditation and ritual have laid the foundation) will train its students to present, at certain stated periods throughout the year, the voiced demand of the people of the world for relationship with god and with each other. this work, when rightly carried forward, will evoke response from the waiting hierarchy; through this response, the belief of the masses will gradually be changed into the conviction of the kn

ever recognised this relationship, and the bible has testified to it "the stars in their courses fought against sisera "who can withstand the sweet influences of the pleiades; and many other passages bear out this contention of the knowers. many church festivals are fixed by reference to the moon or a zodiacal constellation. investigation will prove this to be increasingly the case, and when the ritual of the new world religion is universally established this will be one of the important factors considered. the establishing of certain major festivals in relation to the moon, and in a lesser degree to the zodiac, will bring a strengthening of the spirit of invocation and the resultant inflow of responsive influences. the truth lying behind all invocation is based upon the power of thought

are steadily gathering momentum and will before long enter upon their designated task. the masonic movement when it can be divorced from politics and social ends and from its present paralysing condition of inertia, will meet the need of those who can, and should, wield power. it is the custodian of the law; it is the home of the mysteries and the seat of initiation. it holds in its symbolism the ritual of deity, and the way of salvation is pictorially preserved in its work. the methods of deity are demonstrated in its temples, and under the all-seeing eye the work can go forward. it is a far more occult organisation than can be realised, and is intended to be the training school for the coming advanced occultists. in its ceremonials lies hid the wielding- 334- the externalisation of the h

to contact the vast christian public. it is the leaven in his hands to leaven the whole lump, and being in a form comprehended by the people, it can touch the great masses of seeking souls. by means of the educational work of the world, the great lord seeks to reach those of the intelligent public who cannot be reached by means of ceremonial and symbolism, as in masonry, or by religious means and ritual, as in the church. it touches the masses and those in whom the intelligence aspect predominates to the lessening of the other two aspects. it aids those men who are predominantly on the third ray of intelligent activity. in all these bodies there are to be found esoteric groups who are the custodians of the inner teaching and whose uniformity in aspiration and in technique is one. these inn

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

f the second aspect, the soul. 3. through the growing emphasis laid by the many occult groups throughout the world upon the use of the o.m, its frequent use by these groups in public, and by those intent upon meditation. the soundest approach is that of the masonic tradition, because it deals primarily with the world of meaning and with a phase of the esoteric teaching. the use of the amen in the ritual of the christian church will eventually be discouraged, because it is basically a materialistic affirmation, being usually regarded by the average churchgoer as setting the seal of divine approval upon his demand to the almighty for protection, or for the supply of his physical necessities; all this is, therefore, related to the life of desire, of aspiration, of dualism and of request. it i

or groups needing his help. his response is an occult evocation given in unison with the group of servers with which he is affiliated on the inner side. this is a very different thing to the mode of service generally understood. rule three the next rule continues the above theme and gives some instructions in terse phrases and symbols on the science of invocation and evocation and its significant ritual or programme. this programme is, in reality, an expression or a human formulation of the science of sound, just in so far as yet as sound affects humanity and human affairs. forget not my earlier teaching upon the word; remember also that the sound is the sound or note of life itself, embodying its dynamic impulse, its creative power, and its responsive sensitivity to all contacts. rule iii

bout which i wrote in letters on occult meditation lie far ahead in the distant future. the work of the preparatory schools must come first, and their work will proceed until such time that the work of the ashrams of the masters is recognised as forming part of an outer hierarchical activity. this in due time will lead to the giving of the first initiation publicly, as a part of the great service ritual of the then prevalent universal religion. the race of men will then in its most advanced brackets and groups in every country in the world be normally clairvoyant, and will therefore see for themselves the light within the candidates; they will know then that the first initiation is justifiably undergone, and they will also see the same light in thousands who in previous incarnations have t

the great illusion, in its three forms of illusion, glamour and maya. there are seven points of energy through which different aspects of the force needed to produce the desired effects within the veils of maya can flow, and these correspond to the seven ray types or qualities. but the major type of energy with which the initiate works upon the physical plane is the seventh, the ray or energy of ritual, of ceremony, of order and of law. the work done within the veils is one of rearrangement and the ordination and coordination of the forces, present as existent maya; this must provide, in time and space, the forms through which the plans of the hierarchy can materialise, the souls of all forms can be subjected to the needed experience, and so progress towards the fulfillment of the will of

purpose, and thus see the divine design and patterns as they are in reality. once you have taken the needed steps and complied with the requirements, the mystery disappears. g. the final phase of the divine purpose is the most difficult of all to indicate, and when i say indicate, i mean exactly that, and nothing more definite and clear. does it mean anything to you when i say that the ceremonial ritual of the daily life of sanat kumara, implemented by music and sound and carried on the waves of colour which break upon the shores of the three worlds of human evolution, reveal in the clearest notes and tones and shades the deepest secret behind his purpose? it scarcely makes sense to you and is dismissed as a piece of symbolic writing, used by me in order to convey the unconveyable. yet i a

AN INTRO TO STUDY OF THE KABALAH

s. students have often been offered a doctrine, or assertion, or explanation, which their intellect has rejected as absurd, or as sheer superstition; which same dogma they have later in life assimilated with every feeling of esteem. occultism in this resembles freemasonry; we are either admitted to the hidden knowledge, or we are not; and if we are not admitted, we never believe any secret of its ritual even if it be offered to us. the secrets of occultism are like freemasonry; in truth they are to some extent the secrets that freemasonry has lost. they are of their very nature inviolable; for they can only be attained by personal progress; they might be plainly told to the outsider, and not be understood by him. for if anyone has been able to divine and to grasp such a secret, he will not

ANTINOMIANISM

e graeco/roman egyptian philosophies and aspects of the ancient egyptian philosophical and religious cults. particularly we see this in the reflections of the ancient setian priesthoods of egypt which have been integrated into other lines of philosophical thought. as previously stated, the differentiation between the lhp and the rhp is one of intent. for instance, in the church of rome (catholic) ritual is utilized. all the elements- altar, bell, candles, incense etc, form the components of ritual. however, if you were to read howard stanton levee's (a.k.a. anton szandor lavey "satanic bible" ritual is also utilized using those same elements. the difference lies within the intention of the participants. therefore, the technology itself does not distinguish one methodology from the other, r

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

ing under the aegis of the craft, their titles in some cases being borrowed from the old institutions of christian chivalry. it is this, however, which occurred, and the inventions were so successful that they multiplied on every side, from 1754 to the threshold of the french revolution, new denominations being devised when the old titles were exhausted. there arose in this manner a great tree of ritual, and it happens, moreover, that we are in a position to affirm the kind of root from which it sprang. twenty years after the date of the london grand lodge, and when that of scotland may not have been twelve months old, the memorable scottish freemason, andrew michael ramsay, delivered an historical address in a french lodge, in the course of which he explained that the masonic brotherhood

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 doctrine and myth transfigured through the ages- with a heart of reality behind it- will be found, as it seems to me, in occult derivations from templar ritual which belong to circa 1782 and are still in vigilant custody on the continent of europe. i mention this lest it should be thought that the intimations of a german poet, though he was an active member of the strict observance, were mere inventions of an imaginative mind. there is no historical evidence for the existence of any templar perpetuation story prior to the oration of ramsay, just a

er 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 clermont rite was templar. i have so far failed to trace any copy of the ritual in this country with the exception of that which has been placed recently in my hands, an example of the discoveries that await research in continental archives. the templar element- which may be called the historical part- is combined with a part of symbolism, for though allegory is said to be abandoned in the fourth degree, its spiritual sister is always present in ritual. the aspect whic

c episode stands last in a series of similar fictions which are to be found in the history of alchemy. when we are led to infer therefore by the records before me that the chapter of clermont reached its end circa 1763, we shall infer that it was in a position no longer to carry on the pretence of possessing and being able to communicate at will the great secret of alchemy. it is evident from the ritual that this was not disclosed to those who, being called in their turn, were admitted to the highest rank and became knights of god. it was certainly promised, however, at a due season as a reward of merit. from a false pretence of this kind the only way of escape would be found by falling back upon renounced and abjured allegory. now, we have seen that the chapter in its last degree represen

ll be transferred from a common work in metals to the spiritual side of hermeticism. those who have read robert fludd and jacob bohme will be acquainted with this aspect; but it may not have satisfied the figurative knights of god, who had come so far in their journey from the lodge of entered apprentice to a temple of supposed adeptship. the chapter therefore died- i have met with another french ritual in a great manuscript collection and again- so far as ascertained- it seems to be the sole copy in england, though it is not unknown by name, in view of the bibliographies of kloss and wolfsteig. it is called le chevalier du temple, and is of high importance to our subject. the collection to which i refer is in twelve volumes, written on old rag paper, the watermark of which shows royal arm

BALANONES TEMPLE OF SET FAQ

eviously unseen spirit world has become tangible and palpable, more reachable and more real. powerful stuff indeed. john balaohbalanone's temple of set faq contents: 1.0 introduction 2.0 philosophy 2.1 xeper 2.2 initiation 2.3 satanism 2.4 left hand path 2.5 metaphysics 2.6 dogma vs doctrine 3.0 religion 3.1 the temple of set as a religion 3.2 set 3.3 the gift of set 4.0 magic 4.1 black magic 4.2 ritual practices 4.3 occult studies 5.0 the organization 5.1 membership in the temple 5.2 relations with other organizations 5.3 why the temple of set? 5.4 our reputation(s) 5.5 pylons and orders 5.6 the high priest 6.0 setians and setianism 6.1 activities 6.2 setians 6.3 why are we here? 6.4 miscellaneous 7.0 contact and information 7.1 formal and official contact 7.2 informal contact 7.3 friendl

ce of lbm/mbm/gbm, along with individual and social ethical considerations to which the initiate must be sensitive in order to use such magical knowledge creatively, constructively, and responsibly [descriptions of "black magic" as involving human or animal sacrifice, rape, or other illegal or reprehensible practices are merely judaeo/christian propaganda, and have no basis in truth whatever] 4.2 ritual practices setian ritual practice is generally not discussed in public forums. however, some specific questions seem to require answers- do you sacrifice animals (or children? no. see the ref document for a more detailed discussion of this, and for other questions/answers concerning our ritual practices. 4.3 occult studies discussion of other occult studies (such as astrology, thelema and cr

ers. we do not harass former members. thousands of exmembers have left the temple of set for many different reasons, without any activity such as lupo complains about. see the ref document for more information. 5.5 pylons and orders 5.5.1 pylons of the temple of set setians who live in the same area sometimes organize a local pylon in which they can meet together regularly for discussions, study, ritual work, and other activities. see http//www.xeper.org/pub/tos/pylons/pylons.html for a good discussion of local pylo ns within the temple of set. in addition to local pylons, there are correspondence pylons which support the xeper of setians who wish to participate in group discussions and activities by correspondence. 5.5.2 orders of the temple of set iv* setians, masters of the temple, may

BANISHING THE SLAVE GODS

rowley'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 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 ou

BAPHOMANTIS LUCIFERIAN SATANIC MASS

: 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 http//stores.ebay.com/seo-ebooks twelve keys of basil valentine 2 of 95 twelve keys of basil valentine this edition copyright 2006 seo vebooks editing, corrections, translations copyright 2006 seo vebooks all rights to the original material, textual typesetting, format and visual layo

BEHOLDERS OF NIGHT

rber- such an infant is born to a woman who has drunk of impure water mixed with the saliva of a demon, or to a woman who, having gone out in the night, her head bare, met a demon which gave her a red cap (coiffe) like his own, which cap causes the child to be born with a caul. in an initiatory context which implies the connection of folklore with inspired magical practice, the caul introduced in ritual practice (by a blood coloured cloth, stained with menstrual blood or otherwise) is the mark of lilith and cain, born unto the night within the mysteries of vampyrism. the heart of the arcana is in the brain itself, it is our connection and desire to unite the hand and the eye in the grimoire of the fallen, which was long ago scribed in the blood of our spiritual ancestors, those who walk th

han harris (red priory) and the independent initiates of the luciferian path. vox barathrum, michael ford [1] iblis, the black light by peter lamborn wilson. gnosis magazine [2] yatuk dinoih, a grimoire of persian and left hand path witchcraft by michael w. ford [3] lilith, awlraun-lilith, see azothoz by michael w. ford [4] azothoz, a book of the adversary by michael w. ford [5] yatuk dinoih, the ritual of infernal union [6] the black flame is the essence of the isolated divinity of self, the unity of the sethian god form of the individual. see azothoz, lords of the left hand path by stephen flowers and the diabolicon by michael aquino [7] fire and ice and lords of the left hand path by stephen flowers [8] ayn al-qozat explained iblis/satan as the gateway between worlds, or the imagination

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

in asian studies and dr. corrigan is responsible for first introducing me to the deep but inviting waters of the academic study of religion. i would like to thank dr. douglas duckworth for his assistance in translating a good portion of the tibetan materials utilized in this work. he took the time outside of scheduled classes to work with me on this material, fortifying my understanding of these ritual texts and clarifying many troublesome points. i owe a debt of gratitude to david germano, robert barnett, and erin burke, who organized the summer language program to lhasa, tibet in 2005, which i attended. this experience afforded me the opportunity to enhance greatly my research on the subject of tsiu marpo and visit many key sites tied to the history of this deity. i wish to thank especi

i give to my parents my deepest thanks for their untiring support throughout my life; it is to them that i dedicate this work. iv table of contents list of figures list of abbreviations abstract introduction tsiu marpo review of the literature methodology chapter outline a note on tibetan transliteration 1. tibetan text and context tibetan cosmography the divine hierarchy tibetan bodies and souls ritual texts important figures 2. origins where he began where he is now the seven riders settings variations tsiu marpo in history 3. iconography tsiu marpo and company the purpose of violence the ma..ala the ma..ala and tibetan deities vii ix x 1 2 3 5 7 8 10 10 11 15 18 21 29 29 32 35 36 38 40 47 47 52 57 60 v 4. text and ritual ritual materials the warlord s tantra the perfect feast petition o

here he began where he is now the seven riders settings variations tsiu marpo in history 3. iconography tsiu marpo and company the purpose of violence the ma..ala the ma..ala and tibetan deities vii ix x 1 2 3 5 7 8 10 10 11 15 18 21 29 29 32 35 36 38 40 47 47 52 57 60 v 4. text and ritual ritual materials the warlord s tantra the perfect feast petition offering the lightning garland fragment the ritual goal 5. oracle oracle features and purpose oracle trance and ceremony oracles and the laity the tsiu marpo oracle pehar oracles and society conclusion deity mobility further research appendices appendix a: the warlord s tantra appendix b: the perfect feast petition offering appendix c: the lightning garland fragment appendix d: fragments from the unprecedented elegant explanations bibliogra

at tengy ling monastery. 23. torma offerings in the g nkhang at k ndeling monastery. 24. title page of the warlord s tantra. 25. tibetan page from the warlord s tantra (1) 26. tibetan page from the warlord s tantra (2) xi 25 26 27 28 42 42 43 44 45 46 63 64 65 66 67 68 68 69 70 70 98 99 100 101 102 vii 27. tibetan page from the warlord s tantra (3) 28. monks at sera monastery, lhasa during a tsok ritual. 29. drepung gomang monks in tallahassee, florida performing a ma..ala offering. 30. monks at sera monastery, lhasa preparing tormas for the tsok ritual. 31. tibetan page from the perfect feast petition offering. 32. the t.r. chapel at k ndeling monastery. 33. the text of the lightning garland at tengy ling monastery, lhasa. 34. ritual recitation area for the lightning garland at tengy ling

ra lha i rgyal po tsi u dmar po la gsol mchod rdzogs ldan dga ston. scbd u.a. u.d. the lightning garland of quick amending and restoring liturgies for the oath-bound dharma protectors of the subjugating and wrathful lands that agitate the mind (bsam lcog dbang drag gling gi dam can chos srung rnams kyi bskang gso myur mgyogs glog gi phreng ba. ix abstract i propose to examine the mythological and ritual significance of an important yet little-known tibetan protector deity named tsiu marpo (tsi u dmar po. tsiu marpo is the protector deity of samy (bsam yas) monastery (est. 779 c.e, the oldest buddhist monastery in tibet. almost nothing is known of this figure in available scholarship. de nebesky-wojkowitz 1998, gibson 1991, and kalsang 1996 are the only secondary sources available on tsiu m

BLACK SERPENT1

sue! 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 dagger. flereous first, work clockwise leaving lucifer for last. an incense of sorcery invokes atmosphere. light the candles from flereous to lucifer. then- carrying an incense wand or burner in one hand and a dagger in the other (doesn't matter which) approach each point and kneel

work clockwise leaving lucifer for last. an incense of sorcery invokes atmosphere. light the candles from flereous to lucifer. then- carrying an incense wand or burner in one hand and a dagger in the other (doesn't matter which) approach each point and kneel reciting the enn for lucifer and wave the dagger through the smoke. finally, invite the fifth element (satan, spirit) from the center of the ritual space. kneel at the altar in prayer "we pray thee lucifer, bestow upon us the strength of your design. let the eagle bring us a new understanding. your light shall be our protection and guide us through this life to enlightenment. we are as the wind. we humbly pay homage to thee in our offer of incense that you may know our respect for your vast strength. we offer requests of knowledge and

ring us a new understanding. your light shall be our protection and guide us through this life to enlightenment. we are as the wind. we humbly pay homage to thee in our offer of incense that you may know our respect for your vast strength. we offer requests of knowledge and reflection that we may employ your creation to do so. hail lucifer. lord and master of enlightenment" then comes the typical ritual body in which requests of concentration, knowledge, intellect, and purification are burned at the altar (i.e. a bowl, incense burner, or bonfire) the ashes must be crushed to a fine powder and later dispersed in the wind. some sects choose to sing hymns and go into longer durations of prayer before the ritual closing. the ritual is closed as thus "hail lucifer. lord and master of air. we th

oncentration, knowledge, intellect, and purification are burned at the altar (i.e. a bowl, incense burner, or bonfire) the ashes must be crushed to a fine powder and later dispersed in the wind. some sects choose to sing hymns and go into longer durations of prayer before the ritual closing. the ritual is closed as thus "hail lucifer. lord and master of air. we thank thee for being present at our ritual. we bid you, go in peace" oleum and incense of the quarter: lucifer by j. thorp an oleum is a specialized oil made with herbs, flowers, roots, and resins that are used as offerings to the demons/deities. incense is an herbal mixture that is used in ritual for a purpose, adoration/worship, or meditation. it is made of whole herbs, flowers, roots, and resins and is non-combustible. lucifer ol

, roots, and resins that are used as offerings to the demons/deities. incense is an herbal mixture that is used in ritual for a purpose, adoration/worship, or meditation. it is made of whole herbs, flowers, roots, and resins and is non-combustible. lucifer oleum olive oil black mustard seed lemon peel poppy seed alum lucifer incense benzoin resin wormwood goldenrod lavender cinquefoil 5 close the ritual as normal. if practicing solitary- change all "we" to "i" also- the prayer can be done with a single candle if you lack the space, time, or supplies to do a drawn out ritual. recipes for the celebration an easy way to keep the celebration headache free is to delegate cooking responsibilities. let people bring appetizers and desserts, and take care of the main course your self. of course get

BLACK WITCHCRAFT

ssession of the lower and higher aspects of daemonic identification which empowers the godforms found in the forbidden and black grimoires of such as adamu, vox sabbatum, liber hvhi and luciferian witchcraft. there is no mere psychodrama and within the circle of the wise does the magician seek a higher spirit outside of his or her being; they seek it within and the choreography and instruments of ritual are merely self-empowered tools to aide in the process of becoming 'skir-hand' witchcraft within has been inspired from the family lines of nathaniel harris and family 'skir' meaning "left hand" or "sinister. the circle within luciferian witchcraft represents the very binding space of the sorcerers body, both of spirit/celestial and flesh/infernal. it is the symbol of both the sun and the m

the family lines of nathaniel harris and family 'skir' meaning "left hand" or "sinister. the circle within luciferian witchcraft represents the very binding space of the sorcerers body, both of spirit/celestial and flesh/infernal. it is the symbol of both the sun and the moon, the sphere which begets strength and the very focus of the magician. adamu forbidden sexual magick by michael w. ford the ritual tools within the black tradition are as various as the witches themselves. some create fetish servitors, embodied and often created demonic familiars bound to objects, created from animal remains, blood or sexual fluids to form a visualized shade which holds significance to the sorcerer himself. some create dolls and others use little or no exterior tools or implements. what holds tradition

r she into a daemonic being. within ancient persian practice, the ahriman (satan) created daemon akoman (meaning evil mind) is the luciferian mind which seeks liberation and independence from the mass or herd mentality, to become something other by the forbidden or evil path of magick or witchcraft. certain tools within the craft sinister are often considered haunted objects, empowered by ongoing ritual practice by the witch or sorcerer which gives the fetish a seeming life independent from their own, however always usually in accordance to their will. ritual instruments such as the tibetan kangling, a trumpet made from the thigh bone of a hanged man, a ritual knife known as an athame, according to idries shah as adhdhame being bloodletter, used in sabbat ritual practice to 4 focus the wil

the fetish a seeming life independent from their own, however always usually in accordance to their will. ritual instruments such as the tibetan kangling, a trumpet made from the thigh bone of a hanged man, a ritual knife known as an athame, according to idries shah as adhdhame being bloodletter, used in sabbat ritual practice to 4 focus the will or cast the mind into the determined direction of ritual magick; the blade representing the luciferic mind of the magician. the skull cup, made from the top part of the human skull, makes a drinking bowl used in ceremonial or solitary practice. none of these ritual tools are required for practice, which depends solely on the means and predilection of the sorcerer. godforms hold specific power within the cults of witchcraft as what is empowered fr

s composed of samael lilith cain hold significance in the model of practice within the cult. this trinity is an alchemical process of becoming in which the magician aligns and utilizes the deific associations of samael lilith cain to transform their consciousness into the divine essence which is baphomet, the head of knowledge. to described samael, a small section as follows is from liber hvhi, a ritual work which defines the deeper and darker practice of the left hand path in terms of witchcraft. 5 for the devil is called diabolus, that is, flowing downwards: that he which swelled with pride, determined to reign in high places, fell flowing downwards to the lowest parts, like the torrent of a violent stream. the fourth book of occult philosophy it is written in the bible that samael/satan

BLAVATSKY H P ANTHROPOGENESIS

n monas, or conscious "thinking unit" mind also, and even our "manas" or mind, the fifth principle in man. hence these shadows are called amanasa "mindless" with the brahmins the pitris are very sacred, because they are the progenitors* or ancestors of men- the first manushya on this earth- and offerings are made to them by the brahmin when a son is born unto him. they are more honoured and their ritual is more important than the worship of the gods (see the "laws of manu" bk. iii, p. 203. may we not now search for a philosophical meaning in this dual group of progenitors? the pitris being divided into seven classes, we have here the mystic number again. nearly all the puranas agree that three of these are arupa, formless, while four are corporeal; the former being intellectual and spiritu

t "sacrificers" to the god of matter. they stand in the far-away dim past, in ages more than prehistoric, as the prototype on which the great symbol of cain was built* as the first anthropomorphists who worshipped form and matter. that worship degenerated very soon into self-worship, thence led to phallicism, or that which reigns supreme to this day in the symbolisms of every exoteric religion of ritual, dogma, and form. adam and eve became matter, or furnished the soil, cain and abel- the latter the life-bearing soil, the former "the tiller of that ground or field" thus the first atlantean races, born on the lemurian continent, separated from their earliest tribes into the righteous and the unrighteous; into those who worshipped the one unseen spirit of nature, the ray of which man feels

" of the planet jupiter is brihaspati, the wronged husband. he is the instructor or spiritual guru of the gods, who are the representatives of the procreative powers. in the rig veda, he is called brahmanaspati, a name meaning "the deity in whom the action of the worshipped upon the gods is personified" hence brahmanaspati represents the materialization of the divine grace, so to say, by means of ritual and ceremonies, or the exoteric worship "tara- his wife- is on the other hand the personification of the powers of one initiated into gupta vidya (secret knowledge, as will be shown. soma is the moon astronomically; but in mystical phraseology, it is also the name of the sacred beverage drunk by the brahmins and the initiates during their mysteries and sacrificial rites. the "soma" plant is

y of the true soma was (and is) to make a new man of the initiate, after he is reborn, namely once that he begins to live in his astral body (see "the elixir of life; for, his spiritual nature overcoming the physical, he would soon snap it off and part even from that etherealized form* soma was never given in days of old to the non-initiated brahman- the simple grihasta, or priest of the exoteric ritual. thus brihaspati "guru of the gods" though he was- still represented the dead-letter form of worship. it is tara his wife- the symbol of one who, though wedded to dogmatic worship, longs for true wisdom- who is shown as initiated into his mysteries by king soma, the giver of that wisdom. soma is thus made in the allegory to carry her away. the result of this is the birth of budha- esoteric

never-ceasing evolution, circling back in its incessant progress through aeons of duration into its original status- absolute unity. it was only the minor gods, who were made to carry the symbolical attributes of the higher ones. thus, the god shoo, the personification of ra, who appears as "the great cat of the basin of persea, in an[[vol. 2, page] 546 the secret doctrine (see "book of the dead" ritual xvii, 45-47, was often represented in the egyptian monuments seated, and holding a cross, symbol of the four quarters, or the elements, attached to a circle. in that very learned work "the natural genesis" by mr. gerald massey, on pp. 408-455 (vol. i, under the heading "typology of the cross" there is more information to be had on the cross and circle than in any other work we know of. he w

BLAVATSKY H P COSMOGENESIS

every visible thing in this world had an angelic virtue as an overseer near it, it is not individuals but entire species of things that must be understood, each such species having indeed its particular angel to watch it. he is at one in this with all the philosophers. for us these angels are spirits separated from the objects. whereas for the philosophers (pagan) they were gods" considering the ritual established by the roman catholic church for "spirits of the stars" the latter look suspiciously like "gods" and were no more honoured and prayed to by the ancient and modern pagan rabble than they are now at rome by the highly cultured catholic christians[[vol. 1, page] 124 the secret doctrine. angels and the devils. for the kabalist and occultist there is but one; and neither of them make

hey reach it- they will rest in the bosom of parabrahmam, or the "unknown darkness" which shall then become for all of them light- during the whole period of mahapralaya, the "great night" namely, 311,040,000,000,000 years of absorption in brahm. the day of "be-with-us" is this period of rest or paranirvana. see also for other data on this peculiar expression, the day of "come-to-us" the funerary ritual of the egyptians, by viscount de rouge. it corresponds to the day of the last 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 res

ly transformed into a crocodile: sebakh or sevekh "or seventh" as mr. gerald massey says, showing it as having been the type of intelligence, is a dragon in reality, not a crocodile. he is the "dragon of wisdom" or manas, the "human soul" mind, the intelligent principle, called in our esoteric philosophy the "fifth" principle. says the defunct "osirified" in ch. lxxxviii "book of the dead" or the ritual, under the glyph of a mummiform god with a crocodile's head (1 "i am the god (crocodile) presiding at the fear. at the arrival of his soul among men. i am the god-crocodile brought for destruction (an allusion to the destruction of divine spiritual purity[[footnote(s[[footnote continued from previous page] which turned into "night- are septenary, i.e, divided like the pitris into seven clas

ves the corroboration of, and repeats the doctrine of, esoteric buddhism, for it alludes directly to the fifth principle (manas, or the most spiritual part of its essence rather, which merges into, is absorbed by, and made one with atma-buddhi after the death of man. for se-khen is the residence or loka of the god khem (horus-osiris, or father and son, hence the "devachan" of atma- buddhi. in the ritual of the dead the defunct is shown entering into sekhem with horus-thot and "emerging from it as pure spirit (lxiv, 29. thus the defunct says (v. 130 "i see the forms of (myself, as various) men transforming eternally. i know this (chapter. he who knows it. takes all kinds of living forms. and in verse 35, addressing in magic formula that which is called, in egyptian esotericism, the "ancestr

as a circle and a sphere; and the ovi-form shape of our globe must have been known from the beginning of symbology, since it was so universally adopted. the first manifestation of the kosmos in the form of an egg was the most widely diffused belief of antiquity. as bryant shows (iii, 165, it was a symbol adopted among the greeks, the syrians, persians, and egyptians. in chap. liv. of the egyptian ritual, seb, the god of time and of the earth, is spoken of as having laid an egg, or the universe "an egg conceived at the hour of the great one of the dual force (sec. v, 2, 3, etc. ra is shown like brahma gestating in the egg of the universe. the deceased is "resplendent in the egg of the land of mysteries (xxii, 1. for, this is "the egg to which is given life among the gods (xlii, 11 "it is th

BLUE EQUINOX

say. liber cclxv. the structure of the mind. a treatise on psychology from the mystic and magical standpoint. its study will help the aspirant to make a detailed scientific analysis of his mind, and so to learn to control it. liber ccclxv. the preliminary invocation of the goetia so-called, with a complete explanation of the barbarous names of evocation used therein, and the secret rubrick of the ritual, by the master therion. this is the most potent invocation extant, and was used by the master himself in his attainment. liber mcclxiv. the greek qabalah. a complete dictionary of all sacred and important words and phrases given in the books of the gnosis and other important writings both in the greek and the coptic. numerous other instructions are in course of preparation, and will be anno

cal account of the thirty thyrs and a model of all visions, the cries of the angels should be regarded as accurate and the doctrine of the function of the great white brotherhood understood as the foundation of the aspiration of the adept. the account of the master of the templi should in particular be taken as authentic. the instruction in the 8th thyr pertains to class d, i.e. it is an official ritual, and the same remarks apply to the account of the proper method of invoking thyrs given in the 18th thyr. liber lxv. liber cordis cincti serpente. an account of the relations of the aspirant with his holy guardian angel. this book is given to probationers, as the attainment of the knowledge and conversation of the holy guardian angel is the crown of the outer college. similarly liber vii is

ent. its statements are accurate in the ordinary sense of the word. the object of this book is to discount mythop.ia. liber xxxiii. an account of a.a. first written in the language of his period by the councillor von eckarthausen, and now revised and rewritten in the universal cipher. liber xxv. this is the chapter called the .star ruby. in the book of lies. it is an improved form of the .lesser. ritual of the pentagram. liber cc. resh vel helios. an instruction for the adoration of the sun four times daily, with the object of composing the mind to meditation and of regularizing the practices. liber ccc. a special instruction for the promulgation of the law. this is the first and most important duty of the equinox 30 every aspirant of whatever grade. it builds up in him the character and k

task of the aspirant from probationer to adept. liber xvii. liber i.a.o. gives three methods of attainment through a willed series of thoughts. this book has not been published. it is the active counterpart of curriculum of a.a. 33 liber hhh. the article .energized enthusiasm. is an adumbration of this book. liber xxxvi. the star sapphire. is chapter xxxvi of the book of lies, giving an improved ritual of the hexagram. liber clxxxv. liber collegii sancti. being the tasks of the grades and their oaths proper to liber xiii. this is the official paper of the various grades. it includes the task and oath of a probationer. liber ccvi. liber r v vel spiritus. full instruction in pranayama. liber ccclxi. liber hhh. gives three methods of attainment through a willed series of thoughts. liber cccx

vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber i. liber b vel magi. this is an account of the grade of magus, the highest grade which it is ever possible to manifest in any way whatever upon this plane. or so it is said by the masters of the temple. the equinox 38 liber lxvi. liber stell rub. a secret ritual, the heart of iao-oai, delivered unto v.v.v.v.v. for his use in a certain matter of liber legis, and written down under the figure lxvi. liber clvi. liber cheth vel vallum abiegni sub figur clvi. this book is a perfect account of the task of the exempt adept, considered under the symbols of a particular plane, not the intellectual. liber xliv. the mass of the phoenix. a ritual of the law. l

BOOK OF PLEASURE

e analogy to certain early sex principles in nature. they are carried further in the sacred alphabet, being too abstruse to explain by orthodox words and grammar*(3) the ego*(4) the belief ever striving for denial- fulness by multiplication, the book of pleasure (self love) get any book for free on: www.abika.com 15 is kept free by retention in this*(5 "he, the ego, now becomes the "absolute" the ritual and doctrine lying on your back lazily, the body expressing the condition of yawning, suspiring while conceiving by smiling, that is the idea of the posture. forgetting time with those things which were essentialreflecting their meaninglessness, the moment is beyond time and its virtue has happened. standing on tip-toe, with the arms rigid, bound behind by the hands, clasped and straning th

hing sublimely beautiful and exceedingly amiable: where is the necessity of other means? like the drink to the drunkard everything should be sacrificed for it. this self-love is now declared by me the means of evolving millions of ideas for pleasure without love, or its synonyms- self-reproach, sickness, old-age, and death. the symposium of self and love. o! wise man, please thyself. the complete ritual and doctrine of magic the book of pleasure (self love) get any book for free on: www.abika.com 26 ecstasy in self-love the obsession my dearest, i will now explain the only safe and true formula, the destroyer of the darkness of the world, the most secret among all secrets. let it be secret to him who would attain. let it cover any period of time, depending on his conception. there is no qu

of magic the book of pleasure (self love) get any book for free on: www.abika.com 26 ecstasy in self-love the obsession my dearest, i will now explain the only safe and true formula, the destroyer of the darkness of the world, the most secret among all secrets. let it be secret to him who would attain. let it cover any period of time, depending on his conception. there is no qualification*(1, nor ritual or ceremony. his very existence symbolising all that is necessary to perfection. most emphatically, there is no need of repetition or feeble imitation. you are alive! magic, the reduction of properties to simplicity, making them transmutable to utilise them afresh by direction, without capitalization, bearing fruit many times. know deliberation, over consciousness and concentration to be it

f vacuity, any past incarnation, experience, etc, can be summoned to consciousness. it may even happen in sleep in the form of dreams, but this means is very difficult (chapters on day and night dreaming for pleasure omitted) total vacuity is difficult and unsafe for those governed by morality, complexes, i.e, whose belief is not entirely self-love. hence this desideratum of sigils, etc. know all ritual, ceremony, conditions, as arbitrary (you have yourself to please, a hindrance and confusion; their origin was for amusement, later for the purpose of deceiving other from knowing the truth and inducing ignorance; and as always happens their high priests were the more deceived themselves. he who deceives another deceives himself much more. therefore know the charlatans by their love of rich

conditions, as arbitrary (you have yourself to please, a hindrance and confusion; their origin was for amusement, later for the purpose of deceiving other from knowing the truth and inducing ignorance; and as always happens their high priests were the more deceived themselves. he who deceives another deceives himself much more. therefore know the charlatans by their love of rich robes, ceremony, ritual, magical retirements, absurd conditions, and other stupidity, too numerous to relate. their entire doctrine a boastful display, a cowardice hungering for notoriety; their standard everything unnecessary, their certain failure assured. hence it is that those with some natural ability quickly lose it by their teaching. they can only dogmatise, implant and multiply that which is entirely super

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

doing so they draw on any, and oftimes all, available sources. the danger here is that they do not know what is valid and relevant and what is not. unfortunately there are now many such covens, operating with large chunks of ceremonial magick happily mixed-in with smatterings of satanism and odds and ends of voodoo together with amerindian lore. witchcraft is a very "loose" religion, in terms of ritual practices, but it does have certain basic tenets and there are established ritual patterns to be adhered to. the purpose of this book is to give this necessary information. with it, you as an individual or (with like-minded friends) as a group can then either do your own thing, happy in the knowledge that it is at least as valid as any of the more established traditions, or you can, on loca

mins in herbs. the art of prescribing medicine. some simple treatments medicinal drinks, syrups, decoctions, teas, mixtures, ointments. witches' pharmacopoeia. sources. lesson eleven 155 magick physical body. circle. cone of power. dancing and chanting. feeling. drawing down power. releasing the power. timing. cord magick. candle magick. love magick. sex magick. binding spell. protection. form of ritual. lesson twelve 175 the power of the written word runes. ogham bethluisnion. egyptian hieroglyphics. theban. passing the river. angelic. malachim. pictish. talismans and amulets. power raising dance. general dancing. music and song. sabbat games. wine and ale. bread and cakes. contents xi 67 lesson one the history and philosophy of witchcraft before really getting into what witchcraft is, pe

being horned. it was at this time that magick became mixed in with these first faltering steps of religion. the earliest form of magick was probably of the sympathetic variety. similar things, it was thought, have similar effects: like attracts like. if a life-size, clay model of a bison was made, then attacked and "killed. then a hunt of the real bison should also end in a kill. religio-magickal ritual 1 2/ buckland's complete book of witchcraft was born when one of the cavemen threw on a skin and antlered mask and played the part of the hunting god, directing the attack. there are, still in existence, cave paintings of such rituals, together with the spear-stabbed clay models of bison and bear. it is interesting to see how this form of sympathetic magick survived right through to relativ

ich came first (or whether they evolved together) we do not know, and it is immaterial. if there were to be animals to hunt, there had to be fertility of those animals. if the tribe was to continue (and there was a high mortality rate in those days) then there had to be fertility of wo/man. again sympathetic magick played a part. clay models were made of the animals mating, and in an accompanying ritual the members of the tribe would copulate. there are many carved and modeled representations of the fertility goddess extant. generally known as "venus" figurines, the venus of willendorf is one of the best known. other examples include the venus of laussel and the venuses of sireuil and of lespugne. all are similar in that the feminine attributes of these figures are greatly over-emphasized

ter death. in this other world, then, man must need the same things he needed in this world" with the development of different rituals for fertility, for success in the hunt, for seasonal needs there necessarily developed a priesthood: a'select few more able to bring results when directing the rituals. in some areas of europe (though 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 d

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

agic spells by cassandra eason contents [insert pic p005- book cover (front (back) scan/ edit notes introduction- the power of white witchcraft 1- the origins and practice of witchcraft 2- creating spells and rituals 3- beginning magick 4- gods and goddesses 5- candles, colours and the zodiac 6- herbs in magick 7- oils and incenses in magick 8- crystals and protective magick 9- healing magick 10- ritual magick 11- moon magick 12- planets and angels 13- seasons and festivals 14- magick for you spell template glossary further reading (removed) useful contacts (removed) index of spells (removed) index (removed) scan/ edit notes versions available and duly posted: format: v1.0 (text) format: v1.0 (pdb- open format) format: v1.5 (html) format: v1.5 (pdf- no security) format: v1.5 (prc- for mobi

d powers of many generations, especially in healing magick. this cosmic consciousness- or great mind or akashic record, as theosophists call it- is perhaps what made it possible for pyramids to be built at almost the same time in lands as far apart as egypt and south america, and for shamanism to follow similar patterns in unconnected continents. by accessing this source of power, we may create a ritual or use certain crystals without consciously knowing their significance, only to find out that our invented spell closely resembles one from another time or culture; we know how to heal without being taught. gaining such knowledge has been described as 'inner-plane' teaching and if you can trust your own deep intuitions, you need very little formal teaching about magick. if you scry at the f

farers of the netherlands and 1876 a book entitled oer linda was published, named after the family who had been custodians of the wisdom since the sixth century bc. some insist the manuscript is a forgery and that the existing version dates only from the thirteenth century. but the authentic water gypsies knew their lore by inheritance rather than from a book, and the similarities are remarkable. ritual was practised by the canal people within a triple magical square, each square joined by four lines and constructed from wood known as 'the mill. only the women entered the sacred area, under the leadership of a senior female water witch, though the chief male, known as the master, summoned the entity to assist in the ritual. if you would like to read more about this, you will find some reco

today, is not modern witchcraft per se, but a contemporary neo-pagan religion. it is, however, one of the major forms of witchcraft. it began in its modern form with the teachings of gerald gardner after the repeal of the witchcraft act in 1951, though its descent can be traced to the ancient nature religions. this traditional method of wicca is quite formal, with seite 9 wicca01.txt covens using ritual tools and learned invocations emphasising the goddess and her representative, the high priestess, as their head. the goddess is the archetype or source energy of the ultimate feminine power or principle. all the named goddesses represent aspects of particular qualities of the goddess in different cultures. her consort is the horned god and his representative in the coven is the high priest

nd endings are as much part of the cycle of life as are birth and beginnings. dark and light, night and day, positive and negative, destruction and creation are two sides of the same coin, a principle that finds expression in eastern taoism and underpins the ancient chinese/ ching (the book of changes, often used for divination. negativity can be transformed into healing energies through positive ritual. the goddess is the source of all creation, from whom, in the original virgin birth, her son-consort, the horned god, came. the horned god and the goddess are the creative male and female principles that act and react, not in opposition to each other, but as complementary and necessary parts of a whole. there are variations on this idea within the teachings of wicca. some traditions conside

CASTING THE CIRCLE

oved) index of spells (removed) seite 181 wicca01.txt index (removed) end seite 1 casting the circle (luciferian) by michael ford draw circle in flour if not painted in temple. place a candle in each of the four cardinal directions. the altar can be on the ground, a table, rock or such. the altar should be in the center or just north of center of the circle. light the candles and the incense. the ritual facing north, the high priest and priestess kneel in front of the altar with him to her right. she puts the bowl of water (mixed with the ashes of the dead or grave soil) on the altar, places the point of her athame in it and says "i exorcise thee, o creature of water, the my sacred will exorcises from this all things unwilling to manifest according to my desire. bring the warmth and stilln

CHAOS MAGICK AND LUCIFERISM

emptiness of concepts and then the boat literally runs aground. chaos magick must be defined in a certain context in order to re-awaken the luminous possibilities contained therein. austin osman spare was the founder of what is today chaos magick. his study and practice of magick developed early on and was later subject to formal training with aleister crowley. spare understood the importance of ritual and ceremony yet at the same time found it repulsive and idiotic. however, by viewing spare s paintings and pastels one is able to understand his appreciative attitude towards ceremony. austin spare s developments began essentially with earth inferno, but reached no ground on sorcery until the atavism of remembrance manifested through his meeting with crowley. spare began work on the book o

period. austin was well versed in classical grimoires such as grimoirium verum, the grand grimoire, abramelin the mage and various works by levi and agrippa. spare developed his alphabet of desire from these formulas, something that was groundbreaking and lesser understood by his peers. spare, just as crowley, wanted to usher forth a new magickal system. as aleister sought ceremony and beautiful ritual as his own means, spare s doctrine of the alphabet of desire and death posture brought the same effect. the holy guardian angel within each individual could be brought to the surface for communication. spare s concept of underneath the conscious make up of the individual was the all awakened subconscious, capable of anything opened for thinking. both created something amazing which threw th

ing servitors or elementals or to cast hexes or witch-spells. the medieval system of magic and invocation used sigils in this form extensively and almost exclusively. this can be found in various grimoires from the grimorium verum to abramelin the mage. the demons, angels and other spirits are bound and called by their symbols and signs, from which they may be understood and communicated with via ritual and syntax. the medieval systems only understood demons as exterior while beginning with spare and crowley proved that they are primarily interior looking outwards, our greatest and worst of selves hidden and buried. aleister crowley s edited goetia provides the ideal for this theory and how it may be sought and understood to align the mind to scientific ideal: cause and effect. many letter

med to be a gnostic dualistic similar to islam in a manicheism ideal. the religious head or what is called imam is a personal representative to god itself. only through this imam will one be able to journey to god. in western definitions, this concept is similar to the pope. sabbah was not only able to raise a number estimated at several thousand fanatic followers, called the assassins from their ritual use of hashish, which was said to make them suggestive to hassan i sabbah s claims that alamut was indeed heaven and not a stark and cold tower or desert desolation. this drug, administered carefully, was able to create a strong link with the metal facilities of the individuals, until they were mentally and physically ready to kill for imam. hassan i sabbah instilled in his followers a sens

pment of man and woman to god itself, or as albert pike would say, lucifer. in our search for magickal power and the light of the qabalistic ain soph, we seek lucifer within us. we invariably become the morning star through invocation, will and determination. the luciferian concept of self godhood emerges from the hidden god within us all. this does involve the initial working of the bornless one ritual developed by aleister crowley but also several other workings. the law of the great id: to trespass all laws -aos chaos magick invites individuals to use, develop and create as many cross systems as possible. the unity is crucial towards development and the understanding of magick as we know it. in this defining concept, the understanding of discipline is sometimes lost. discipline is the m

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

n the shape of a cross, were sacred and powerful if used with a prayer to "the father, son and holy ghost"[29] christian accoutrements were utilized in other unusual ways by african american conjurers. a common procedure for divination used by slaves involved the use of a bible for detection of criminals. jacob stroyer, who was enslaved in south carolina in the 1840s, gave a detailed account of a ritual involving prayer and the bible that was used in order to find burglars and thieves in the slave community. an identical system of supernatural detection 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

al involving prayer and the bible that was used in order to find burglars and thieves in the slave community. an identical system of supernatural detection 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

arks apply to older african understandings of the supernatural or nonmaterial world. the concept of force vitale, an omnipresent energy, has been articulated in diverse ways in traditional african cultures.as ashe, nommo, chi, and da. the power of this life force was believed to dwell within organic and inorganic objects, in the elements of nature, and in the bodies of all animate beings. through ritual, it was thought that human beings would be able to tap supernatural power for manifold purposes.[4] what came to be seen as "magic" for the africans who lived in\ 39\ america appears to have actually been a fusion of ideas that derived, in part, from older indigenous african religious concepts and the new world perspectives to which they were linked. thus, as i noted, a sharp delineation be

misleading, for these notions were nearly always connected in practice "magic" and "religion" were reflected in attitudes toward the human relationship to the unseen, or supernatural, world. as the authors of an influential study of religious movements in zaire have written "the constituent components of magic are the same as those of religion c in practice religion and magic are often blended in ritual performance" a yoruba historian, bolaji idowu, further notes that "although african traditional beliefs recognize a clear distinction between what is manmade and what is of the spirit, the intermingling of religion and magic is always present in every ritual" perhaps it is more appropriate to refer to magico-religious acts and beliefs in order to describe this complex fusion of ideas.[5] th

nd vodou, highlights this concept. in africanbased religions, spiritual force can be isolated and enclosed in time and space "the focus on ceremonial spirituality reveals an interdependence\ 41\ of humanity and spirit" murphy notes "this means that the spirit c can be localized or efixed f into physical objects and human bodies" this emphasis on spiritual power appears to be a hallmark of african ritual that was carried over from the old world to the new.[10] let us now turn to the american colonies, where hundreds of thousands of black africans arrived during the four centuries of transatlantic slave trade. we must speculate that, black magic page 27 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 embedded within the consciousness of these bond

CHRONOLOGIA RORISPERGIUS

palamedes during the siege of troy. herodotus attributed them to the lydians in the reign of atys. 1194 fall of troy (events described in iliad/odyssey. 1100 (ca) rise of mayan culture. 994- king david captures jerusalem. 10th century bce solomon, son of david, king of israel flourished 950 torah/pentateuch, song of songs. 900 bc "the sacrificial deities, agni and soma, as personifications of the ritual order, effectively survived the transition from theism to pantheism in 900 bc (james: 1963..pg 77) 800- the iliad and the odyssey were recited by a blind poet named homer; hesiod: works and days, theogony; upanishads 751 rome was founded 740 o.t. book of isaiah. 628-551 zarathustra/zoroaster 600- taoism (or daoism) is established in china as a religion by the legendary lao-tzu 580- 530 pyth

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

y, but the letter c representing the \yhla jwr, the divine spirit, being added thereto, the name becometh hwchy or hcwhy, the latter when the letter c placed between ruling l and the other three letters of the tetragrammaton" it is apparent that the symbology is also directly connected to the round altar. see the diagram below: c q n w hwchy the second adept now purifies with the lesser banishing ritual of the hexagram. this is performed with the planetary wand of the second adept. this wand is ruled under the governance of the head of the phoenix, this being the mystical symbol of osiris. let us never forget that the phoenix rose from the ashes, the symbol of the resurrected self from the physical pull of the mundane. this wand displays the 4 seven rainbow colors of the planetary forces t

CULTUS SABBATI

istry the sabbatic craft is a name for a nameless faith. it is a term used to describe an ongoing tradition of sorcerous wisdom, an initiatory path proceeding from both immediate vision and historical succession. in a historical sense, the sabbatic craft is usefully set against the background of both rural british folk-magic, the so called cunning-craft, and the learned practices of european high ritual magic. the medieval and early modern magical observances of cunning-men and wise women were broad and varied in form, but invariably rooted in pragmatic deeds of healing, love-magic, wortcunning, curing and cursing. where the practices of cunning-folk overlapped with those of the high ritual magic traditions, the calling of angels, the apparatus of astrology, and latin incantations were int

rlapped with those of the high ritual magic traditions, the calling of angels, the apparatus of astrology, and latin incantations were integrated into the magic of the everyday. notably, 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, fl

nt. an important dimension of magical and folk religiosity was the oneiric or dream realm. peripheral areas of european folklore retain vestigial myths which relate the oneiric location of witch -meetings, fairie convocations, and the nocturnal flight of the wild hunt. merging with christian theological conceptions the background of folk belief assisted in the formation of the stereotypical witch ritual we know as 'the witches' sabbath. from an esoteric perspective it is considered that the sabbath is the astral or dream convocation of magical ritualists' souls, animal selves, and a vast array of spirits, faeries and otherworldly beings. it is considered that the true location of the sabbath is at the crossroads of waking, sleeping and mundane dreaming, that is, in the state of true dreami

ing and mundane dreaming, that is, in the state of true dreaming- the realm in which the lady moon, the nocturnal sun, illumines a world beyond the reach of the uninitiated. the teachings of the cunning-folk have come and gone for the most part from modern european culture, but here and there fragments of lore have been passed down to the present-day. in instances where the custodians of lore and ritual have been ardent students of the magical artes, the fragments have coalesced to establish streams of self-conscious tradition. where two or more of these streams conjoin a river is 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 ritu

scious tradition. where two or more of these streams conjoin a river is 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, som

DANCE OF THE WITCHES

the necessary passivity to actualize that reality, others have difficulty. this does not imply some lack on anyone's part; it is just a matter of fate that not all people approach trancework in the same way. for some, extreme measures such as selfmortification and even substances need to be introduced to some degree, to get the needed expansion of awareness and change of perspective. for others, ritual is needed. for some, just "letting go" and realizing that the feeling of "being here" and "nature all around" are not actually truly how we understand them, and realizing that "me here" and "nature all around" are two aspects of their greater being, and thus "making the leap" between the lesser, limited perception and the greater perception of wholeness, is just easy to do. devil take the h

greater perception of wholeness, is just easy to do. devil take the hindermost i have decided to write this short essay to communicate another technique for achieving the twilight sleep, the trance, which is also known as the waking dream, the paradisal expansion, the "devil's eye open, and many other names. this technique, the "dance of the witches, is not really a dance; but it requires certain ritual actions, done in a certain manner, to achieve it's aim. this technique is not like the "mantle" technique, in which a person goes passive and allows themselves to dissolve the boundaries between themselves and what seems to be "nature all around. this 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 me

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 has an affect that is tangible, even across what seem to be vast reaches of space or even time. if you allow yourself to rest in the secure knowledge that all things are unit

r feeling has an affect that is tangible, even across what seem to be vast reaches of space or even time. if you allow yourself to rest in the secure knowledge that all things are united, and that all motions and events and even words and thoughts echo through 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 possibl

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

need the help of the brotherhood network to manipulate the circumstances in which conflicts will break out. the rothschilds have long been enthusiastic freemasons and napoleon bonaparte was surrounded by freemasons who advised him on his policies and expansionism. they persuaded him at one time to invade egypt and ransack ancient sites for knowledge and artifacts held to be sacred to freemasonic ritual and legend. napoleon brought a massive egyptian obelisk back to paris as part of this burglary. british freemasons persuaded their government to do the same and the result was the theft of the egyptian obelisk known as cleopatra's needle, which still stands in london. napoleon's escapades were well exploited by the brotherhood and their bankers. in his book, the rothschilds, historian john

s of years. those at the higher levels of the elite-illuminati-brotherhood are, i believe, vehicles for the manipulation of the physical world by the prison warders of the fourth dimension. there are many connections between the elite-brotherhood and black magic, and once you get involved in that, it is easy for your consciousness to be taken over by an extreme negative force. such ceremonies and ritual can conjure up very dark and malevolent energies, which can possess the people involved. most freemasons learn the lines of their ceremonies and go through the ritual without any idea of what they are playing around with and attracting to them. most think it is just a gentlemen's club, but the ceremonial has been designed to attract extreme negative energies which allow a "possession" by th

on's apron was another throwback to the stone masons. but freemasonry now had a very different agenda. during the rituals which the founders of the new freemasonry introduced, barechested initiates were blindfolded with a noose around their neck and a dagger held 184 .and the truth shall set you free to their heart. they had to swear to serve the order and keep its secrets, on pain of a grotesque ritual death. the penalty for divulging the secrets of the second degree (the fellow craft mason) is "having my left breast laid open, my heart torn therefrom, and given to the ravenous birds of the air, or devouring beasts of the field as a prey. in the third degree (master mason) it is "being severed in two, my bowels burnt to ashes, and those ashes scattered over the face of the earth and wafte

trolling institutions, be it the police, politicians, doctors, military officers, editors and journalists, or government officials, and unless we know what that secret society truly stands for, how can we possibly know what agenda those who run a country or community are working 186..and the truth shall set you free from? these people pledge their total allegiance to their secret society in these ritual ceremonies, so what happens to their allegiance to the public they have been elected or appointed to serve? while people in the secret societies are allowed into such positions of control and influence without even having to acknowledge their membership, the whole system is open to the most outrageous corruption. and that is what happens. the system is outrageously corrupt. not every member

n andreotti stood trial for involvement with the mafia he named his character witnesses as the former united nations secretary general, perez de cuellar (a reputed p2 member, and .henry kissinger.9 the journalist, mino peccorelli, a member of p2, said it was actually run by the cia. he wasn't allowed to say it for very long, though. peccorelli was murdered by a means acknowledged as a mafia death-ritual for those who say too much. more evidence for the cia connection came from former cia contract agent, richard brenneke, in an interview on italian television on july 2nd 1990. he said "we [the cia] have used the assistance of these people [p2] to get in and out of the united states drugs and money, and to get in and out of italy drugs and money. we used these people to create situations tha

DAVID ICKE CHILDREN OF THE MATRIX

itiate, 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..their true implication is reserved for adepts, the princes of masonry."2 exactly. jim shaw says that there are two kinds of freemason. one just sits through the meetings and doesn't make much effort to understand the ritual, and the other does all the work, but only keeps to the ritual and memorises or reads the words without understanding what they really mean. that's correct, but there is a third kind: the very few who know the truth of who really controls freemasonry and what the rituals and initiations are really designed to achieve. shaw also confirms from his own experience how the freemasons manipulate

ing with "god-like features" became the goal of many atlanteans, samsel writes, and these crossbreeds became the dominant force. they took over the government, economics, education, religion, and communications. sound familiar? samsel says that the kings of the white royal lineage ruled atlantis and what he calls the "sons of belial" controlled the temple of the sun, their religious hierarchy and ritual network. today this atlantean temple of the sun is known as the illuminati. during this period, many atlanteans of the red race migrated west to the americas, which were then geographically different to what we see today. samsel goes on "the age of the atlantic empire would prove to be a free-for-all for the sons of belial and the followers of the temple of the sun. the dominant white tribe

nd diodorus, are among those that claim the pleiadians, home to both the white race and reptilians, were involved in atlantis and mated with humans to seed a large race of people. ruled by the gods 33 sense, although there is still a case for it to be a lion, also. sirius is connected with the colour red because it looks red when it appears over the horizon.12 red is the colour used for sirius in ritual and symbolism. for a long period of its existence, the sphinx was coloured red. it was an obvious conclusion that this could relate symbolically to mars, the "red planet, but in the face of the other evidence, sirius is perhaps more likely. the queen's shaft in the great pyramid was designed to point to sirius, according to modern researchers. robert temple presents a wealth of interconnect

named after the goddess, was murdered on sunday, august 31st, 1997. the goddess diana was symbolically a "moon goddess" and the name pont de l'alma means "bridge or passage of the moon goddess. i tell the story of diana's assassination in great detail in the biggest secret,27 where you will also see the staggering obsession that the bloodlines and their illuminati network have with symbolism and ritual. everything they do is symbolism and ritual, and when you study this subject it is a very good way to identify their signature on global events. by the way, paris and london are two of the most important global centres for the illuminati and both were founded by bloodlines from troy. the connection between britain and troy goes way back, long before this bloodline became known as the merovi

ingian 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. the bee is also a merovingian symbol and this was associated with artemis (see pictu

DAVID ICKE THE BIGGEST SECRET

ebbed wings look so much likedragons that they have been given the name draco after the star constellation fromwhich the reptilian hierarchy are said to originate. of even more interest to me is thearmoured lizard called moloch horridus which also has a dragon-like appearance.moloch is an ancient deity to which children were sacrificed thousands of years ago andstill are today in the vast satanic ritual network. they are sacrificed to the reptilians inother words because, as will become clear, many demonsof satanism are the reptilianswho have sought to take over the planet for thousands of years. charles gould who haswritten extensively about dragons and reptiles, says:there is a lost species of lizard hibernating and carnivorous which had draco-likewings and was protected by armour and sp

full-blood reptilians of the lower fourth dimension cantherefore make their human physical form disappear and bring forward their reptilianlevel of existence. they shape-shift. to us in this dimension they appear human, but itsjust a vibrational overcoat.after the first draft of this chapter was completed i met another woman, this time inengland, who had been married to a man involved in satanic ritual and thebrotherhood networks. he was head keeper of an area of land called burnhambeeches near the buckinghamshire-berkshire border a few miles from slough, west of33london. this is an ancient site mentioned in the domesday book at the time of williamthe conqueror in the 11th century and it has a reputation for satanism. the lady whospoke to me was taking her dog for a walk across the land a

gy cant be seen in this world because it resonates to the lowerfourth dimensional frequency and there it is absorbed by the reptilians. the more ofthese emotions that can be stimulated, the more energy the reptilians have to workwith. thus we have the encouragement of wars, human genocide, the mass slaughterof animals, sexual perversions which create highly charged negative energy, and blackmagic ritual and sacrifice which takes place on a scale that will stagger those who havenot studied the subject.sons of the godsthe reptilian breeding programme appears to have produced an anunnaki-humanhybrid (adam) around 200,000-300,000 years ago. im sure other extraterrestrial raceshave also interbred with humanity to produce the glorious variety of earth peoples, but39i am focusing here on the rept

ometheus, who is said to have stolen fire (knowledge) from the gods and given itto humans (selected humans. a gold statue of prometheus stands in the rockefellercenter in new york. the rockefellers are reptilian full-bloods and therefore are fullyaware of the true significance and background of the prometheus legend. incidentally,the watcher called azazel is the origin of the goat head in satanic ritual and the termscapegoat. according to the book of leviticus, the israelites would sacrifice two malegoats at yom kippur, the day of atonement. one was offered to god and the other toazazel. the priest placed both hands on the head of the azazel goat and confessed thesins of the people. the goat would then be taken into the wilderness and plunged over acliff, symbolising the fallen angel azaze

for those with fewer reptilian genes. this is why thebrotherhood maintains such detailed records of the genetic lines. they then knowwhich people can be possessed more easily than others. the reptilians seek, however, toinfluence everyone by stimulating the behaviour patterns of the reptile region of thebrain -hierarchical thinking, aggression, conflict, division, lack of compassion and aneed for ritual. by ritual i dont just mean dressing up in a satanic ceremony. there aremany examples of the human obsession with ritual, including doing the same things atthe same time, day after day, week after week. the reptilians have used the white raceas their main route to global control, but they have crossbred with all races includingthe chinese, japanese, arabs and those known as jewish. all this

DEITUS

n told? satanism encourages the development of a healthy ego. only when a person has a healthy ego, can he truly afford to treat others with respect and consideration. satanism also encourages the development of a healthy intellect. nothing should be accepted without question; all things must be put to the test. satanists are not devil-worshippers. there is, in fact, no form of worship in satanic ritual. since all gods are created by man, satanists refuse to treat their creations as superior to themselves. the satanist may call upon the names of various gods, and may even treat them as his equals, but he recognizes that they exist to serve him. the satanist is his own god and his own redeemer. just as he knows that there is no other god beyond himself, he knows that it is useless to pray f

e him. the satanist is his own god and his own redeemer. just as he knows that there is no other god beyond himself, he knows that it is useless to pray for the things that he wants. he is ultimately responsible for his own success or failure. he must work hard and strive for the things which he desires. to accomplish his goals, the satanist may choose to use magic in the performance of a satanic ritual. every religion has had some form of magic ritual or ceremony associated with it, but the satanist realizes that magic represents the ability of the human mind to cause change in the natural world. in the magical art, i discuss the use of telepathic transmissions to influence others. magic also involves magnetism, psycho kinesis, and the release of emotional energy from the magician. satani

ional 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 name of satan, but the satani

forgive them for their sins when they know they will be back out the following weekend doing what they have always done. the satanist rejects them because they are hypocrites, and judges them by the standards they have set. why, you may ask, does the satanist call himself a satanist if he does not believe in the literal existence of the devil? the satanist, of course, recognizes the importance of ritual and ceremony to satisfy certain human emotional needs. he sees nothing wrong with religion, and in fact considers it essential to human behavior, but recognizes that churches have used religion to manipulate the masses into obedience to their will. the satanist chooses his own god, one which will not make him feel guilty for being human, one which will not condemn him for all his actions th

all of their attention on their magical art. they would pray to god fervently for the power to command the spirits and would then summon or invoke the spirits with threats and warnings to appear peacefully and affably ready to serve the whim of the magician. the grimoires warn that the magician dare not leave the circle of protection without discharging the spirit or err in the performance of the ritual or else the spirit will seize the magician and kill him or else drive him insane. ironically, the magician would have to be insane to believe that the great adonai would grant him the power to command spirits in order that he might destroy his enemies, obtain great treasure, and fulfill his sexual desires with young virgins or that the demonic lords he calls upon would be so easily intimida

DEMONIC BIBLE

.t.a.n. and been ordained as a priest of the church of satan. he had also been a member of the temple of set, the order of the left-hand-path, and the order of nine angles. he had studied at length the literature of these and other satanic organizations. in the embassy of lucifer he brought together the philosophy of all these groups and combined this unified satanic philosophy with the system of ritual revealed to him by his unholy guardian demon, the spirit azael. the declaration of deitus as the word of the aeon of lucifer can be seen as an indication that the embassy of lucifer is the natural successor to the tos, cos, and oto/aa, since the aeon of lucifer succeeded the aeon of set and the previous aeon of horus. unlike most satanic rituals, which invoke demons as beings or forces alie

a man's life, there are moments of clarity and there are moments of darkness. at his mental peak, he experiences great clarity of thought and profound realization. and at his low, he experiences depression, anger, or melancholy. drugs, chemicals, foods and lifestyle changes may affect his thought processes in various ways. disregarding for the moment the objective existence of spirits or demons, ritual magic is a way to control the mind. without the use of drugs or chemicals, the magician controls directly his level of conscious awareness. he experiences "being awake" mentally, a state which the mundane only experience after large amounts of coffee or other stimulants. the spirits or demons he calls upon exist within his subjective mind and respond to his invocations. as a magician progre

ent through the optic nerve to the eyes and out through the eye cavities. this is the origin of the "evil eye" and "fascination, as well as the expression "the eyes are the window to the soul" in the middle ages, witch-hunters used to remove the eyes of "witches" so that they would not be able to look upon them and curse them. once a magician has acquired control of his own mental states (through ritual magic, and has converted the "receiver" in his brain into a "transmitter, he is able to "influence" rather than "be influenced. he may even feel contempt for those who are led around upon rash emotional whims without the slightest balance or direction. many people carry around with them subconscious masochistic tendencies, causing them to do things which will bring pain or misery upon thems

led a "curse. in its most severe form, the human mind becomes unbalanced, resulting in mental illness, paranoia, psychosis, or schizophrenia. many people have "cursed" themselves or have been "cursed" by others, either intentionally or unintentionally. wishing to place a curse on his enemy, an accomplished magician (someone who has mastered the mental states of his consciousness) may enter into a ritual chamber (enter into a "waking state" in which his mind is fully active, invoke a spirit of destruction (create the mental image of the spirit within his subjective mind, and command the spirit to go forth and destroy his enemy (send out the mental "transmission" of hate) it matters not weather spirits exist objectively or not. they are real to the magician who invokes them and to the victim

ant practices. the magician who engages in this sort of activity is not a common sociopath or child molester who derives pleasure from torturing or killing an innocent victim. rather, the magician in question draws on magical energy released by the emotionally charged victim and directs that energy to affect the world in some way. aside from the legal dangers, the level of energy raised by such a ritual is too great for any but the most powerful wizard (or group of wizards) to control. it is all too common to hear satanists say things like a satanist would never kill a living creature. these statements, made by those who want to promote a positive image of satanism, are clearly erroneous and are based on a christian morality. it would be much more satanic to admit that magical power can be

DIABOLUS

sis. it is obvious that pace considered himself a messanger rather than an author of any system. this is noted by his attribution of hamar at (magical name) as associated with the page card in the tarot. set s son anpu (anubis) in the system arranged by pace presents him as a magician and the opener of the ways. pace also wrote in necrominion a description of a so-called elaborate high sex magick ritual known as ankh ka. judging from the triple hermetic circle of hamar at the focus was spiraling energy through the self with the forces of the godforms, thus their masks signify deific power assumed by him or her who wore the mask. austin osman spare6 was an artist who captured images of set in sigillic forms in various publications. spare illustrated and practiced a form of sorcery which hol

riman. there were ten precepts of the priest zohak who was considered a part of the hebrew religion, while the actual intent of these so-called precepts of zohak are not acknowledged, the zoroastrians considered him very dangerous even after his long 1,000 year reign. the ten precepts suggest that zohak called their god an injurer of the universe, recommended daeva worship and the use of idols in ritual practice, that people should be selfish and to sacrifice before shrines. the reference to zohak s physical death, before the full transformation into azi dahaka (fiendish snake- fairdoon killed the malignant and sinful zohak of three faces (i.e. liar, of three heads (i.e. violent and obstinate, of six eyes (i.e. greedy) of thousands of evil designs, possessed of the great evil powers of the

mons, the abandonment of the adoration of the divine beings, and the practice of every maimer of demon-worship. denkard here is presented with the essence of what akhtya practiced and suggested that he despised the doctrine of that path, rather than being the inverse by nature of zoroastrianism. by this it can be suggested that akhtya and the yatus practiced with some areas of inverse zoroastrian ritual, they as a whole were operating within their own understood doctrines of magical practice. this can be seen in the later yezidis, who operated according to their own antinomian initiatory structure. the religion of evil according to old faith is often hidden, operating within social structures while seeking their own methods of self-knowledge and wisdom. rather than 16 denkard the acts of r

e one may consider the point of guiding without scripture, that shaitan as the imagination 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

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

dity from the perspective of his own order, and his own experiences. this list comes from his own personal journal, and from the major glossaries at the end of the required and recommended reading list for the order of the astral star's own bibliography for aspirant. the main glossaries used were from donald michael kraig's modern magick: eleven lessons in the high ceremonial arts; donald tyson's ritual magic: what it is and how to do it; denning and phillips' the llewellyn practical guide to the development of psychic powers; and the llewellyn practical guide to creative visualization. the other works of the aspirant bibliography were used to augment the material in these works. additionally, the writer consulted the webster's new world dictionary for determining the root etymology of som

nd "jurare" meaning to swear. thus to abjure literally means "to swear away from" the classical operations of magickal banishing (q.v) and exorcising (q.v. abjuration: 1) to abjure (q.v. 2) the banishing (q.v) or "swearing away from" an area surrounding a magician of spirits, entities, intelligences, or influences. usually spirits and other influences are abjured with the lbrp or lesser banishing ritual of the pentagram (q.v) and or by the casting of a protective magick circle that surrounds the magician. achas b'tay-ah: a form of biblical interpretation and making codes. see temurah. acupressure: a form of physical therapy in which certain occult nodes recorded in the literature of acupuncture (q.v) are pressed or manipulated without being pierced by needles. acupunture: a traditional art

delphon is the title of the first degree of membership, and correlates to the fire of earth in the sephiroth of malkuth (i.e. the russet colored quarter of malkuth. the primary principle of this grade is based on christian knighthood. adeptus minor: a term used to describe a learned and skilled magician. in the hermetic order of the golden dawn [g.d (q.v) the student of the order was first taught ritual magick once they entered into this degree, which was the first degree of the inner order, the roseae rubeae et aureae crucis [r.r. et a.c (q.v. aeon of horus: the age of oneness between human beings and god that follows after the aeon of osiris where human-god was a duality. according to aleister crowley (q.v, it begin in 1904 with the dictation of the book of the law and is coeval with the

and is ruled by the planet uranus (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color red. keywords include: unconventionally, rebelliously, humanitarianly, impersonally, with originality, with detachment, creatively. ararita: a hebrew, notarikon (q.v) for "eh-chahd rash, eh-chu-doh-toh rash, ye-chudoh- toh teh-mur-ah-toh eh-chahd" used in the lesser banishing ritual of the hexagram [lbrh (q.v, stating that the ultimate divinity is unitary (one) in nature. literally, it translates into english "one is god's beginning, one principle is god's individuality, god's permutation is one" arcana, major: major or greater secrets. the twenty-two (22) picture cards of the tarot (q.v) that are considered to be of vital importance by occultists. they relate to the p

hich is the basis for the physical plane, and the place where many non-physical entities exist. astral light: 1) a term used by dion fortune (q.v) as a synonym for the term astral plane (q.v. 2) the "substance" or "material" of the astral plane itself. astral projection: the practice of and ability to separate your astral body and consciousness from your physical body. astral temple: the place of ritual working that is created in the astral realm or astral plane (q.v, or within the imagination, by repeated intense acts of visualization (q.v) and meditation (q.v. the true temple of which the material temple is only a reflection. astral whiplash: the result of your astral body and consciousness being suddenly drawn back into the physical body by either a disturbance near the physical body or

DION FORTUNE CEREMONIAL MAGIC UNVEILED

t. 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 this formula which is given to the student immediately on initiation, long before he is taught any practical working, in o

DION FORTUNE MYSTICAL QABALA

this is not done, the forces belonging to the sphere on the elemental levels may get out of hand and cause difficulties. starting under the presidency of the divine name, however, no evil can enter. 23. having adored the creator and sustainer of all under [page 70] mystical qabala page 47 his holy name in the sphere we are investigating, we next invoke the archangel of the sphere, the mighty spi ritual being in whom we personify the forces that built up that level of evolution and continue to function in the corresponding aspect of nature. we ask the blessing of the archangel, and beg that he will bid the order of angels assigned to that sphere that they shall be friendly and helpful towards us in the realm of nature in which they function. by the time we have done this, we shall be thoro

ries to diagnose and treat his own complaints after reading a medical textbook. that delightful humorist, jerome k. jerome, has told us what happens in such a case. the unfortunate imagines that he has every disease described therein, mystical qabala page 51 except housemaid's knee, and cannot make up his mind as to the appropriate treatment, for everything he fancies is contra-indicated. 16. the ritual initiations of the greater mysteries of the western esoteric traditioh are based upon the principles of the tree of life. each grade corresponds to a sephirah and confers, or should confer, if the order working them is worthy of the name, the powers of that sphere of nature. likewise it opens up the paths leading to that sephirah, so that the initiate is said to be lord of the thirty-second

and in the course of his meditations he may so enter into the spirit of the path that its guardian shall come to know him and make him welcome. he will then literally have initiated himself, and no one can deny his right to be there. 20. the tree, considered from the initiatory standpoint, is the link between the microcosm, which is man, and the macrocosm, which is god made manifest in nature. a ritual initiation is the act of linking the microcosmic sephirah, the chakra, with the macrocosmic sephirah; it is the introduction of a newcomer to the sphere by those who are already there. they construct a symbolic representation of the sphere on the physical plane in the furniture of the temple; they construct an astral replica of it by concentrated mystical qabala page 52 imagination; and by

concentrated mystical qabala page 52 imagination; and by means of invocation they call down into this temple not made with hands the forces of the sphere of the sephirah they are working upon. 21. these forces stimulate the corresponding chakras of the initiate and wake them to activity in his aura. the process of self-mitiation by the meditations i have described is slower than the processes of ritual initiation, but it is sure enough if persevered with by a suitable person, but one cannot teach a jelly-fish to sing by feeding it on canary-seed. chapter xi the subjective sephiroth 1. as above, so below, man is a miniature macrocosm. all the factors that go to the make-up of the manifested universe are present in his nature. hence, in his perfection, he is said to be higher than the angel

f one who is already experienced in its use; to work alone or with equally inexperienced comrades is to run unnecessary risks, but there is no reason why anyone should not experiment with the meditative method. 6. in order to use the magical symbols effectually one has to make the contact of each individual symbol. it is of little use to make a list of symbols and proceed to the construction of a ritual. in magic, as in violin-playing, one has to "make one's notes; one does not find them ready-made as on the piano. the student of the violin has to learn to make each individual note before he can play an air. so it is with any occult operation, we must know how to construct and contact the magical images before we can work with them. 7. the sets of symbols associated with each of the thirty

DION FORTUNE PSYCHIC SELF DEFENSE

ying away in the course of a few days, as bruises will. evil odours are another manifestation of an astral attack. the characteristic smell is of decomposing flesh, and it comes and goes capriciously; but while it is manifesting, there is no doubt whatever about it, and anyone who is present can smell it, whether they are psychic or not. i have also known a frightful stench of drains arise when a ritual belonging to the element of earth was being incorrectly performed. another curious phenomenon is the precipitation of slime. i have not actually seen this myself, but i have first-hand information upon good authority of one such case. the marks are sometimes as if an army of slugs had been marching in ordered formation; sometimes there is a broad smear of slime, and at others, distinct foot

mine whether the disturbance is due to atmosphere alone, or whether an earth-bound entity complicates the situation. where an entity is present, it will usually be seen sooner or later. moreover, it will usually be heard as well as felt. this latter sign, however, does not invariably indicate the presence of an organised entity, for i know of a case wherein a room that had been used as a lodge of ritual initiation was subsequently partitioned into an office and two bedrooms after the lodge was moved elsewhere, and the bedrooms were practically uninhabitable owing to the din of cracks, bangs and thumpings that went on at night. in such a case there was no reason to suspect the presence of any entity, for the rituals had not been of an evocative type, nor was the influence evil. it was merel

least. where a ghost is both seen and heard, we may be sure there is an actual haunting. where it is seen, but not heard, it may possibly be that a person with psychic tendencies is perceiving the images in the reflecting ether, the photographic plate of nature, and there may be no actual entity present. where the disturbance is heard, but not seen, it may be due to astral forces set in motion by ritual magic, and which continue for a while after the original impulse is withdrawn. these may be perfectly harmless, save that they disturb the sleep in the same way that a rattling window would do. on the other hand, if powerful evocative rituals have been performed, and the clearing of the sphere has not been properly done, profound disturbances may result and the whole situation be exceedingl

e may be perfectly harmless, save that they disturb the sleep in the same way that a rattling window would do. on the other hand, if powerful evocative rituals have been performed, and the clearing of the sphere has not been properly done, profound disturbances may result and the whole situation be exceedingly unpleasant. examples will again help to make the problem clear. as an instance of a non-ritual haunting, i may cite the case of a friend of mine who went to live in a block of modern mansions. from the first she was not happy there, and as time went by the oppression and distress strengthened. coming into her drawing-room one evening at dusk, she saw in the half-light a man standing with his back to the room, gazing intently out of the window. she switched on the light, and found tha

c, as is admitted by even such an orthodox authority as evelyn underhill. the average clergyman is not conversant with the technique of occultism, and has therefore little or no understanding of what he is doing. what influences he brings to the altar, and what forces he takes away therefrom, must therefore be an open question in each individual case. a man whose consciousness has been exalted by ritual, and who does not know how to seal his aura and return to normal, is liable to psychic invasion. objects associated with any form of ceremonial operations are invariably highly charged with magnetism and intimately linked with the force whose uses they have served. i remember, many years ago, when i had but little know ledge of occultism and no pretentions at all to psychism, that two frien

DONALDTYSON BLACKMAS

belly of a naked woman, and the substitution of semen for the holy chrism oil, urine for the wine, and blackened turnip or excrement for the host. during the course of the mass, the defrocked priest was said to copulate with the woman serving as the altar. sometimes the priest inserted holy wafers into the vagina of the woman before copulation. sometimes the copulation was anal. the words of the ritual were read backwards or distorted by replacing "god" with "devil" or "satan" the sign of the cross was made backwards. one entertaining account claims that the mass was celebrated by a talking goat who read from a missal bound in wolf's skin. the general principle of the black mass is that the mass of the church should be inverted. whereas the regular mass is intended to do good, the black m

supervised the interrogations. tortured beyond endurance, it is no wonder that the accused women often admitted to these charges merely to bring about a temporary halt to their agony. the term "black mass" was first used in english in 1896. there is little evidence that a true black mass was ever celebrated earlier than the late 17th century. prior to this period, sorcerers occasionally used the ritual forms of the church for their own purposes, to accomplish desired goals by their magic. when the purposes were evil, the ritual practices sometimes involved the perversion and defilement of catholic religious practices. however, the black mass as a celebration or homage to satan or the antichrist is a relatively modern activity. it was performed in the french royal court, and probably in en

DONALDTYSON CHAKRAS

is done through repeated visualization of that particular form of the goddess that has been decided upon, through prayers to the goddess, through offerings and sacrifices to the goddess, through contemplation of the qualities and virtues of the goddess, through active inner communication with the goddess, through visualization of interaction and union with the goddess, and by filling the place of ritual communion with the goddess with scents, symbols, forms, colors, objects, sounds, music, tastes, and textures that are in harmony with the nature of the aspect of shakti that is being contemplated. the awakening of kundalini is indicated by spontaneous excitation and tumescence of the genitals. in men this means strong, spontaneous erection of the penis without any erotic thoughts or imagery

DONALDTYSON CORONZON

hierarchy of spiritual beings who identified themselves as the angels that had instructed the patriarch enoch in the holy magic of god. these angelic conversations occurred between the years 1582 and 1587, through the mediumship of dee's hired crystal scryer, the alchemist edward kelley. one or more times a week kelley, under dee's guidance, established communication with the enochian angels in a ritual setting, using a globe of natural rock crystal as his instrument. he described to dee what he saw in the crystal. dee asked questions of the angels, and kelley reported their replies verbatim. dee transcribed both his questions, and the responses transmitted through kelley, in a set of diaries. a large portion of this transcript has survived. much of the most important material was reprinte

ph, comanan and tabitom. it is interesting that this particular air rules over the nation of germany, in view of the attempt by the nazis to exterminate the jews during the second world war. in 1909, while on a walking tour of algeria in northern africa, crowley took up a project he had begun in 1900 in mexico- the invocation of the thirty enochian aethyrs. while in mexico he had procured through ritual means psychic visions of the last two aethyrs, numbers thirty and twenty-nine. now, nine years later, he took up where he had left off with an invocation to the twenty-eighth aethyr. israel regardie wrote concerning this inspiration of crowley's to begin again this ambitious project "it is not at all clear how the idea came to him, but in 1909, during a walk through the desert with frater o

DONALDTYSON DEMON

the part of the person possessed, and if this desire is absent, mere words and names are of little use. the jewish priests were not offering the possessed man salvation for his soul, but were merely attempting to intimidate the demon into leaving. lists of demons occur in some of the darker grimoires, notable among them the lemegeton or lesser key of solomon. this is a collection of tracts about ritual evocation and spirit magic. the first tract is named the goetia and consists of a descriptive list of the seventy-two demons which were bound by king solomon with his magic seal ring in a vessel of brass or copper, and cast into a lake (or the sea- accounts differ. to modern eyes, medieval images of demons may appear comical and quaint. you should realize that these images, and the understa

DONALDTYSON MIRACLES

ost familiar in the west with miracles associated with the christian religion, all religions have their history of miracles. religious miracles may be divided into two types, spontaneous or induced. in the first case, a wondrous event occurs without warning or petition, to the complete surprise of those who witness it. the second case involves divine intervention deliberately sought by prayers or ritual actions. an example of a spontaneous miracles would be a church statue that suddenly begins to drip with a red fluid that resembles blood. an example of an induced miracle would be the healing of the sick by the laying on of hands. holy men and women tend to be the focus for miraculous events- miracles are more often associated with saints than sinners, even when no prayer or action has bee

c is not something that lies outside the bounds of religion, it is the power that energizes religion and renders possible miraculous events in a religious context. religious miracles are usually unplanned, even when they are sought by prayer, and the magic involved in inducing the miracle is unconscious magic. however, miracles of equal validity can be achieved by the deliberate, conscious use of ritual magic. the same unseen process occurs in both religious miracles and occult miracles. the heightening of the emotions and the altered state of consciousness present in extreme devotion assists in the creation of miracles, which is why miracles are most common in a religious context. a similar state can be achieved in the rituals of magic, but magicians capable of generating it are few in nu

al beings, and can be used for both good and evil, according to the will, conscious or unconscious, of the being who channels it. oftentimes, the divine energy of miracles is channeled by individuals or groups who have no idea of what they are doing. this results in the occurrence of seemingly spontaneous miracles. these are no different in kind from miracles deliberately sought through prayer or ritual actions, it is only that their acts of induction are not perceived. the source of miracles is the ultimate source that lies beyond being, either of substance or of form. it is purposeless, knowing neither good nor evil, and for this reason may be used for either good or evil purposes. the god of the bible is not this ultimate source. this much is obvious, since this god has both form and pu

intentions, and was able to facilitate the use of this divine energy by his worshippers. skilled magicians can bypass the gods, the angels and the saints, and can access this primal creative and destructive power directly through their magic. so the priests of egypt intimated when they wrote in the hermetic books that man was above the gods, and could command the gods. every time someone works a ritual of magic successfully without relying on a prayer for aid from a particular deity or spiritual creature, the divine source is directly and independently accessed, and a miracle is produced. these miracles are usually quite small, but they are just as transcendent as the great miracles of biblical lore. they are achieved because the magician has bypassed the boundaries of time and space, of

DONALDTYSON PENTA

he significant aspect of the pentagram is that it have five points, and can be drawn with a single continuous line that reflects from point to point until it joins back on itself. this makes it very useful in practical magic. the five points are associated with the five occult elements. because the pentagram can be drawn with a single line, it is simple and elegant to inscribe upon the air during ritual magic. the origins of this symbol are lost in prehistory. it is found on neolithic rock carvings, and was probably always regarded as a symbol of mystical power, along with a limited number of other simple symbols such as the circle, the cross, the spiral, the square, the zigzag, and so on. it was one of the earliest magic symbols for the jews- the seal of solomon in its earliest form was a

scribe it here since it is employed almost universally in modern magic, and many readers will want to learn it. during rituals, it is customary to inscribe the pentagram upon the air in the direction that is associated with the element being invoked or banished. to invoke is to call forth, and to banish is to send away. pentagrams are inscribed with the right index finger, or more formally with a ritual instrument of projection such as the wand or sword. modern witches use a dagger called an athame. the correct way of drawing the pentagram is seldom taught, and perhaps is not that widely known. it was described in one of her books by the late dion fortune, a member of the golden dawn, and later the founder of her own occult society known as the society of the inner light. inscribe the pent

n going on in the usual way to complete the figure. this pentagram, shown above on the right, is known as the closing passive pentagram of spirit because it deals with the passive lower elements, and closes the operation. after invoking spirit, and doing whatever magical operation caused you to make the invocation, it is usual to banish this higher element to restore the original condition of the ritual place, and also to restore your own normal everyday state of mind. sometimes it may be desirable to invoke spirit without banishing it, in order to create a spiritual charge or atmosphere in a particular locality, or to infuse an object or person with spiritual energy. this can be a powerful antidote to demonic possession or obsession, and an effective defense against magical attack. it is

but most always drawn this star from the same point in the same direction. it requires practice to instantly be able to draw all ten forms of the pentagram. when you project the pentagram upon the air in front of you, visualize the lines of the figure strongly as glowing or burning with white fire. attempt to hold this image clearly in your mind even after you have gone on to other steps in your ritual work. the more clearly you can visualize the pentagram upon the air, the more effective it will be. similarly, if you inscribe a pentagram upon an object or person, visualize its lines blazing with cool, white fire even after you have finished. as you project the pentagram from your right index finger, or some instrument such as the wand or sword, or as you drawn it with a pen, pencil or ot

DONALDTYSON POSSESS

vocation (the magic circle is an extension of the circle of your own skin. this is done when we wish to gain an intimate communion with a god or higher spirit for the purposes of taking on some of the qualities of that being. sometimes spirits are invoked during magic because the magician wishes to assume the identity, and thus the occult authority and power, of the spirit for the purposes of the ritual. during ritual invocation we usually retain our self-awareness. we feel ourselves as both the spirit who has been invoked, and as our magical selves (the persona we adopt during rituals of ceremonial magic. we are thus twofold in consciousness during successful invocation. you only invoke benign spirits of a higher order who are unlikely to make mischief while in partial possession of your

DONALDTYSON SIGIL

the divine name. its shape depends upon the principles and practices of the magician who bears it- in the hermetic order of the golden dawn, each officer had his or her own lamen that way symbolically related to the tree of the sephiroth- but customarily it is worn as a medallion or pendent around the neck, over the heart-center. through the lamen the magician invokes the authority of god during ritual work. the lamen is both an expression of the magician's higher identity and a power object through which spirits and blind forces may be controlled during rituals. the lamen differs from the spirit seal in that the magician is not controlled by it, but uses it to control external spirits or forces. it represents the supreme authority wielded by the magician (alchemical sign or mark for brim

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

other appropriate material at an astrologically auspicious time, and to ritually bind astaroth to the seal by means of his sigil, so that the seal becomes astaroth in a magic sense, and what is done to the seal is done to astaroth. it is a form of sympathetic magic similar to the use of a small doll or poppet to represent a living individual in traditional european witchcraft. in the golden dawn ritual of evocation, mathers advised that the seal of the spirit to be evoked be kept covered with black cloth in the initial stages of the ritual. as the ritual progressed, the seal was unbound and gradually uncovered in stages, to symbolize the gradual materialization of the spirit within the triangle. care must always be exercised when working with the sigils of demons. mathers only uncovered t

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

the next world, would enable him to overcome the opposition of all ghostly foes, would endow his body in the tomb with power to resist corruption, and would ensure him a new life in a glorified body in heaven. at a very remote period certain groups of sections or chapters had already become associated with some of the ceremonies which preceded actual burial, and these eventually became a distinct ritual with clearly defined limits. side by side, however, with this ritual there seems to have existed another and larger work, which was divided into an indefinite number of sections or chapters comprising chiefly prayers, and which dealt on a larger scale with the welfare of the departed in the next world, and described the state of existence therein and the dangers which must be passed success

dy stated, to the epoch of king gaga-makheru or menkheres. this chapter enjoyed a high reputation till a late period, for it is found on a stone presented to general perofski by the late emperor nicholas, which must have come from the tomb of petemenophis] in the el-assasif] and was made during the xxvith dynasty some more recent compiler of the hermetic books has evidently paraphrased it for the ritual of turin" bunsen, egypt's place in universal history, london, 1867, p. 1142. the block of stone to which dr. birch refers is described by gol nischeff, inventaire de la ermitage imp rial, collection gyptienne, no. 1101, pp. 169, 170. m. maspero thinks it was meant to be a "pr tendu fac-simil" of the original slab, which, according to the rubric, was found in the temple of thoth, revue de l'

l, and thousands of oxen" now from this monument it is evident that already in the iind dynasty a priesthood existed in egypt which numbered among its members relatives of the royal family, and that a religious system which prescribed as a duty the providing of meat and drink offerings for the dead was also in active operation. the offering of specific objects goes far to prove the existence of a ritual or service wherein their signification would be indicated; the coincidence of these words and the prayer for "thousands of loaves of bread, thousands of vases of ale" etc, with the promise "anpu-khent-amenta shall give thee thy thousands of loaves of bread, thy thousands of vases of ale, thy thousands of vessels [1. wiedemann, aegyptische geschichte, p. 170. in a mastaba at sakkara we have

6 among others (1 (2 (3 (4; the word incense is written twice. some of these appear in the lists of offerings made for unas (l. 147) and for teta (11. 125, 131, 133; see recueil de travaux, 1884, plate 2. 6. 7 the sculptor had no room for the# belonging to] p. xvii of unguents, thy thousands of changes of apparel, thy thousands of oxen, and thy thousands of bullocks" enables us to recognise that ritual in the text inscribed upon the pyramid of teta in the vth dynasty, from which the above promise is taken.[1] thus the traditional evidence of the text on the coffin of menthu-hetep and the scene on the monument of shera support one another, and together they prove beyond a doubt that a form of the book of the dead was in use at least in the period of the earliest dynasties, and that sepulch

obable that the greater security of life and property which had been assured by the vigorous wars of seneferu,[1] the first the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (7 of 36 [8/10/2001 11:22:54 am] king of this dynasty, about b.c. 3766, encouraged men to incur greater expense, and to build larger and better abodes for the dead, and to celebrate the full ritual at the prescribed festivals. in this dynasty the royal dead were honoured with sepulchral monuments of a greater size and magnificence than had ever before been contemplated, and the chapels attached to the pyramids were served by courses of priests whose sole duties consisted in celebrating the services. the fashion of building a pyramid instead of the rectangular flat-roofed mastaba for a

ELIPHAS LEVI SANCTUM REGNUM

the student can turn for further opinions and more detailed descriptions. court de gebelin. le monde premitif analyse. paris 1773-82. volume 8. etteilla or alliette. philosophie des hautes sciences. amsterdam. 1785. etteilla. lecons theoriques et pratiques du livre du thot. 1787. tarots egyptiennes ou grand etteilla. 1830. etteila. maniere de se recreer avec le jeu des tarots. 1783-5. the magical ritual of the sanctum regnum the magical ritual of the sanctum regnurethe conjuration of the four elements, by eliphas levi. the four elementary forms separate and specify by a kind of rough outline, the created spirits whom the universal movement disengages from the central fire. everywhere spirit works and fecundates matter by life; all matter is animated; thought and soul are everywhere. in sei

ELLIS LOW TWELVE 1907

gford was grand master in 1869-1870. on the summit of the rocky mountains 177 gotten, and myself, the only three master masons in the company, impressed with the grandeur of the mountain scenery and the mild beauty of the evening, ascended the mountain to its summit, and there, in imitation of our ancient brethren, opened and closed an informal lodge of master masons. i had listened to the solemn ritual of masonry an hundred times, but never when it impressed me so seriously as upon this occasion; such, also, was the experience of my companions. our long journey and its undeviating round of daily employments had until this occasion been wholly unalleviated by any circumstance calculated to soften or mellow the feelings subjected to such discipline. we felt it a relief to know each other in

EMPERORS NEW RELIGION CHURCH OF SATAN

t few can make use of [6, p. 62] this definition, in conjunction with the term god, lends itself to a theistic or deistic perception of satan in addition to the atheistic persuasion also presented in the book. the church of satan s grotto master application requires prospective grotto masters, who are individuals that lead a local chapter of church of satan followers, to perform a self-initiation ritual: 15. before you complete this application when you sense the time is right perform a ritual (using the basic elements described in the satanic bible) to petition satan and the dark legions to accept you as a grotto master. write down the ritual you performed and the results, if any [13] again, this ritual, requesting an infernal mandate, has theistic overtones. part of the church of satan s

hor, and effectively virtually any behavior is inherently satanic. 3. three recipes for magic focusing on aggression, lust, and compassion. the magic in the third section obviously appeals to people that enjoy magic settings, but the church of satan accepts that some followers do not feel so inclined. the church of satan states that belief in literal demons is permitted within the confines of the ritual chamber and abandoned outside of the chamber. presumably this argument also holds in rituals such as the satanic baptism [15, p. 212] which directly refers to the literal satan. it is a valid argument, but the dual acceptance of belief and non-belief is also an effective tool for appealing to such strongly diverging groups of people as theists and atheists simultaneously. 4. a listing of ei

c bible are devoted to the practice of magic. one section contains three recipes for the aforementioned three categories of magic. the other section lists the enochian keys. anton lavey has later conceded that he chose to include the enochian keys in the satanic bible simply because he was told that they were dangerous to mention [5, p. 4. when the church of satan uses the term ceremony, it means ritual in sociology. when it uses the term ritual, it means magic in sociology. this document uses the sociological nomenclature. the rituals and magic that are publicly available the three basic types in the satanic bible and the ones in the satanic rituals are free to use by anyone. the three basic types of magic can be performed solitarily, and can be expected to be the most widespread satanic

eans magic in sociology. this document uses the sociological nomenclature. the rituals and magic that are publicly available the three basic types in the satanic bible and the ones in the satanic rituals are free to use by anyone. the three basic types of magic can be performed solitarily, and can be expected to be the most widespread satanic magic based on the ease of performance, and on the few ritual settings and/or participants required. the church of satan s rituals, as explained by anton lavey in the satanic 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 ha

ttain, 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 h. p. lovecraft, it is intended to emphasize potential. 6. the call to cthulhu also inspired by h. p. l

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

during the last centuries of the second millennium c.e. in the post-protestant era, rosicrucianism was the first important international esoteric movement. it was followed by speculative freemasonry in the eighteenth century and theosophy in the nineteenth. out of freemasonry came a tradition of initiatory magic represented in the neo-templar orders of continental europe, as well as a rebirth of ritual/ceremonial magic in the english-speaking world. western esotericism s shared belief that magic was real, has led roman catholicism to oppose this movement, defining it as evil and using such labels as sorcery, witchcraft, and black magic. however, beginning with protestantism (in its reformed presbyterian version) and the secular enlightenment of the eighteenth century, the situation change

through it, in particular his disciple j. f. c. fuller, who had written the eulogy of crowley titled the star in the west (1907. meanwhile, crowley had joined another secret order, the ordo templi orientis (oto, which strongly emphasized the power of sex magic. after crowley departed to the united states toward the end of 1914, the a a ceased working as a group in london. sources: king, francis. ritual magic in england: 1887 to the present day. london: neville spearman, 1970. suster, gerald. the legacy of the beast. york beach, maine: samuel weiser, 1989. symonds, john. the great beast: the life and magick of aleister crowley. london: macdonald, 1971. rev. ed. london: mayflower, 1973. the king of the shadow realm. london: duckworth, 1989. aaron s rod a magic wand deriving from the biblica

d to forget the incident and only years later, prompted by troubling emotions possibly manifest in nightmares, the victim engages in psychotherapy or hypnosis, during which the memory of the abduction emerges. the element of memory loss coupled with the intrusive invasion of the body during the examination has given rise to comparisons of the abduction stories with a very similar story of satanic ritual abuse in which under psychotherapy and/or hypnosis, stories emerge of people having been forced to participate in a satanic ritual where they were raped. subsequently they forgot the incident(s. together, the abduction and the satanism tales have created a new designation of the forgotten memory syndrome. as basic research on abductions occurred, investigators sharply divided over their int

agans, suggest that mere creatures had power over god. this custom in jewish prayers still prevails, especially among hasidic jews, who follow the kabala and believe that the holy name of god, associated with miraculous powers, should not be profaned. yahweh is their invisible protector and king, and no image of him is made. he is worshiped according to his commandments, with an observance of the ritual instituted through moses. the term yhwh means the revealed absolute deity, the manifest, only, personal, holy creator and redeemer. adoptive masonry masonic societies that adopted women as members. early in the eighteenth century such societies were established in france, and they spread speedily to other countries. one of the first to adopt women was the mopses. the felicitaries existed in

assemble the women at night to join in dance and song. then, the next day, the people would go to the grave of the obambo, or ghost, and make a crude image, after which a bamboo bier, on which a body is conveyed to the grave, and some of the dust of the ground were carried into a little hut erected near the house of the visited, and a white cloth was draped over the door. a curious element of the ritual, which seems to show that these people had a legend something like the old greek myth of charon and the river styx, was a song chanted during the ceremony with the following line: you are well dressed, but you have no canoe to carry you across to the other side. possession in most preindustrial cultures, epileptic diseases were assumed to be the result of demoniac possession. in much of afr

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

medieval magic it does not appear that what may be called medieval magic took final and definite shape until about the twelfth century. modeled after the systems in vogue among the byzantines and moors of spain, which evolved from the alexandrian system (see neoplatonism, what might be called oriental magic gained footing in europe and superseded the earlier magic based on paganistic practice and ritual. there is evidence that eastern magic was imported into europe by persons returning from the crusades, and magic was disseminated from constantinople throughout europe, along with other sciences. witches and wizards and professors of lesser magic clung to paganism, whereas among the disciples of oriental magic were the magicians, necromancers (fortune-tellers, and sorcerers (practitioners o

ior 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, the exact nature of which they were not prepared to specify. certain american indian

is no less important than its exactness. rhythm is often employed to aid memory (see also mantra) the magician in early society the magic practitioner, a term that includes the shaman, medicine man, piage, and witch doctor, held his or her position by hereditary right; by an accident of birth, like being the seventh son of a seventh son; through revelation from the gods; or through his mastery of ritual. the shaman operated like a medium, for instead of summoning the powers of the air at his bidding, as did the magicians of medieval days, he found it necessary to throw himself into a trance and seek them in their own sphere (the magician is also often regarded as possessed by an animal or supernatural being) the duties of the priest and magician were often combined in tribal society. when

tical magicians of the late eighteenth century. indeed mysticism and magnetism were one and the same thing to some of these occultists (see secret tradition, the most celebrated of which were cazotte, ganneau, comte, wronski, baron du potet de sennevoy, hennequin, comte d ourches, baron de guldenstubbe, and eliphas levi. modern revivals of magic during the 1890s there was a revival of interest in ritual magic in europe among both intellectuals and traditional occultists. this occult underground permeated much of the intellectual life and progressive movements in europe, in contrast to the more popular preoccupation with spiritualism and table turning. symbolic of this magic revival was the founding of the famous hermetic order of the golden dawn, which numbered among its members such indiv

increasingly and openly discussed in the writings of aleister crowley and his disciples. throughout this century practitioners of magic have made some extraordinary claims about achieving desired ends. there are still two opinions among occultists as to how such feats are achieved. one is that desired effects in the physical world are produced through the operator s willpower, assisted by various ritual practices. the other opinion, still held by a minority, is that desired effects are achieved by means of spirit entities evoked during rituals (among skeptics there are various mundane explanations for the seemingly positive results of magic activity) conjuring tricks and stage magic today the term magic normally denotes the performance of conjuring, legerdemain, or illusion, although the t

ESOTERISM AND THE LEFT HAND PATH

to student according to a given pattern, often through initiations. the conditions of this second birth is that a) the teachings are respected and not questioned, since one wishes to be a part of this tradition, and b) that the initiation is supervised by a teacher or master. faivre s definition of esoterism corresponds to the draconian philosophy of dragon rouge. correspondences are the basis of ritual magic and for the practice of the left hand path. the first of the five elementary draconian principles is: all is one. this is an alchemical formula which in alchemistical symbols can be found next to ouroborossymbols: pictures of dragons or serpents biting their tails. the formula is in greek en to pan and is pivotal in alchemistic and hermetic philosophy. in the system of the left hand p

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

that attached itself to a young man experimenting with psychedelic drugs. the being called itself asmitor even as it explained that this was not precisely its name, but the closest approximation that the human voice could manage to pronounce. shell said that he met mark while both were living in an apartment building in richmond, virginia, in 1969. shell and a friend were pursuing an interest in ritual magic. mark, then eighteen years old, expressed no interest in such things; his interests were in electronics and occasional use of hallucinogens. thus, shell was surprised and skeptical when mark began speaking of contact he was beginning to experience with what he called an entity that gave him certain things in exchange for periodic occupation of his physical body. around this time shell

s 102 fairies encountered means, ranging from na ve new age nuttiness to expansions and willed changes of awareness involving techniques handed down within the old traditions, but developed and applied in a modern way (stewart, 1995. new age fairies are a gentler lot than their harsh counterparts in tradition. fairies are now incorporated into such concerns as healing, gardening, earth awareness, ritual magic, and personal transformation matters far removed from the often ill-tempered, impatient, anthrophobic concerns of traditional fairies. see also: chaneques; close encounters of the third kind; cottingley fairies; fairy captures; magonia; white s little people further reading barry, john, 1938. fairies in eire. the living age 355 (november: 265 266. bord, janet, 1997. fairies: real enco

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

extended families who tended their flocks and engaged in the labors necessary to feed and clothe themselves. it is likely that 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

importance of mystics and awakened souls throughout the history of the hebrews and jews. the monotheism of master abraham did not simply mean that there was only one god, but rather that the divine source alone exists. hence, the mystical focus of the early hebrews would have centered upon the universality and pervasiveness of the divine source within all beings on all planes of existence. group ritual would have underscored and celebrated this relationship. there were no synagogues and no rabbis: there were tents and there were revered elders. there was not yet an ever-more complicated code of behavior used as a fence to stave' 8: h" 2: 2 2:e 8% off the adulteration and dilution of their culture and traditions. the biggest impact on their routines of life would have come from dramatic ch

up the tree in which all the sefiroth of all three columns are traversed one by one through a specific sequence of letter-gates (see figure 4.2. in occult literature, this path is often confused with the way of the wizard. the wizard moves up the tree in the identical manner as the saint, but in exactly opposite order and using different lettergates (see figure 4.2. the wizard s path begins with ritual purification to gain access to the column of the right through the gate of the yod y. the saint s path begins with trials by fire via the gate of the samek c to bankrupt the ego and engender complete surrender to the will of the divine. the wizard seeks to acquire power out of selfish desire for personal control, and the saint seeks to respond with righteous intent to the dictates of the di

til individuated consciousness dissolves and merges in the undifferentiated ground of pure being i.e. ayn(]ya. small face yoga, the yoga of devotion and selfless service, is personal in nature and regards the multiplicity of name and form as a great unity in small face. it is characterized by unconditional love and surrender to one s small face chosen ideal, intimacy, compassion, sense of beauty, ritual, and mental renunciation. by far the most common meditative practices in small face yoga in all mystical traditions involve root mantra, visualizations, and often breathing exercises. so remember (dikhr) the name of allah and devote thyself with a complete devotion. 1 the great sage of arunachala sri ramana maharshi2 taught: the eternal, unbroken, natural state of abiding in the self is jna

before that, the fetal position is experienced in the womb. prostration blends postures that are deeply embedded in human consciousness. placing the forehead to the earth is a primordial act of reverence, unification, and extinction. the religious act of prostration is found in some form in virtually all faiths. as practiced in islam for instance, prostration (sujud) is a central component in the ritual of prayer (salat) that is performed five times every day. buddhists are well known for performing long series of continuous prostrations in the course of making pilgrimage to a holy site, or when circumambulating such a site. devout hindus are often seen prostrating before shrines and in taking the dust of their guru s feet. christian priests and nuns make prostration in the form of the cro

FLY THE LIGHT

which it came from- freedom and self- liberation. it needs something which breathes that chaotic fire and storm of creativity and aggression. psychonaut 75 is bringing back the original methodology of apocalyptic desire and the fires which spring from such ideas. fly the light is a cd recorded by psychonaut 75 as their most intense, profound a intricate album to date. being recorded as a musical ritual, fly the light was structured around certain cabalistic numerical values, phi and binaural beats and a foundation based around opening or creating gates of hell within the individual listener, thus throwing open the gates of the subconscious. the name itself derives from lucifuge, or lucifugum, fly-the-light are considered fire spirits who live in the astral plane in a spirit form. lucifuge

FOCUS OF LIFE

rtue and vice shall cease. self-illumination am i; the procreatrix of this universe. indomitable in body: born of the bastard truth i made. when the eyes are shut the world certainly does not exist. o chaos! is there no greater joy than flagellation; the ecstatic paralysis that makes holocausts of withered souls; the hideously pitiable cripples-"i fear? i assert this self-love to be a most secret ritual hidden by blasphemous ideographs: and he who calls, pronouncing the word fearlessly, the entire creation of women shall rush into him. what are lies-but mistimed events? what is time but a variety of one thing? what is all folly, but will? what are all beliefs but the possibilities of i? what is all future but resurrection? what is all creation but thyself? why is all existence? awake! up!

here is thine enemy" the dreams of aaos the i and the arcanum one day the time drew near for the experiment and aaos was watching the waters, to make arcana by arbitrary projection into the utter void of his isolation. and this was his wish-"in future my dreams shall interpretate themselves as will [i.e. reaction" for, he reasoned "why not live asleep all suffering" aaos had lived the preliminary ritual of habit in the cesspools and exhausted them in the mountains. before projection he prayed thus to the waters-"o thou i, vice versa-my god. i at least shall not be thy jest. in life i have realized possibilities not contained in heaven-amidst a cowardice inconceivable but accomplished everywhere. i have made known [opening his book] something that is different to the muck of retouched photo

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

he power of divine names, also puts him in touch with the pseudo-dionysian angelic hierarchies, and thus becomes a christian magic which is organically connected with celestial or elemental magic through the continuity linking all the three worlds. in agrippa, this magic is definitely connected with religious practices. he has much in his later chapters on religious ceremonies and rites,s on rich ritual with music, tapers and lamps, bells, altars. in a chapter on magic statues,6 the examples given are mostly ancient but the reference to wonder-working images in 1 ibid, i l l, 12; ed. cit, pp. 279-81. 2 ibid, ill, 16; ed. cit, pp. 287-90. 3 ibid, i l l, 17-25; ed. cit, pp. 291-309. 4 agrippa was in touch with both reuchlin and trithemius, both of whom specialised in practical cabala. 5 ibid

FRATER ELIJAH ANGELS OF CHAOS

an accident and did not quite understand what i wrote 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

should manifest during the trance. this is ones own chaos sigil from the universe. recover iv. banishing a) performance of grendel's had an accident, act iii. as one speaks (slowly) imagine that your voice echoes through out all of existence. issuing forth a deep and powerful declaration (of war. b) banish as one sees fit. formalized. god's (destroy the sigils in fire, watchtowers, other. v. post ritual one must have some form of celebration following the ritual (raves are recommended. worked sigils to cast should be fired during this celebration as to an enactment of desire. final the rite seems very formalized, but it is not really. the only parts that need formality are the intents, but the visualizations and words should flow naturally. the only timing critical part is of course the tr

ay be a power, information, spell, calling, banishing. we do not know. a no-mind technique may be of use in divining the sigils meaning (it has not failed me yet. also look for "synchronicities. we do not know in what way the sigil will manifest, or in what form. love to all, elijah of purpl(z. welcome to eternity_ 4 godhood results only love can set you free- n-trance today's date is 11/1/98 the ritual (rite of god-hood) was performed. upon arriving at the site, i realized that i forgot (i think purposefully) my sigils and guidelines for the rite. i performed the rite from memory and constructed the rest. some very interesting things occur-ed. the first was, in arriving at the ritual, i felt sort of hurt/ angry because the drummers did not want to partake of any intoxicants with me. i did

heard, if it is a being at all, frightens me and excites me. more to follow. it feel as if the next part of the rite should be undertaken at the full moon (in a few days. for this part the moon was about 65% full and was performed on 10/30/98 between 6pm and 8pm (members of the autonomatrix sent energies my way to be utilized during the right, from across the usa. today is 11/4/98 i performed the ritual again last night under the full moon, this vision did not seem as powerful as the first vision, but i was granted another sigil. this one resembles the hand of eris (sigil omitted call [2) it is like the uniting of worlds, touching of heaven and hell. i went out later that night. today is 11/5/98 some observations of [1] whose number is 76 and is related to the phoenix. according to grant

sexual polarity. lovers of the tarot. the letter zain spelled in full equal's 67 (reverse 76) which symbolizes the womb of the mother (binah=67. in reversal, the dark) mother, inverse birth (destruction--the phoenix again. there is also some relation to sekmet. on the gateway sigil (i do not know why i name it like this [2: unity in chaos, very similar to the mage as a uniter of worlds. the third ritual is to follow this upcoming tuesday, on my birthday, the moon is now waning. today is 11/8/98 [2] is connected with eris somehow (i think) as it seems to fluctuate between the "hand of eris" and [2, i do not see any relation with the first sigil yet. sekhet the fierce lion headed goddess of the south. her ferocious qualities typify sexual heat and the fire of fermented drink (counterpart bas

ich later became known as the mythos. in these stories, he describes various surviving on since the reign of the old ones, and preserved in more recent times in grimoires such as the through which the of the could be effected. in the case of charles dexter ward, he suggests that the very roots of the lie in the veneration of these trans- beings, attributing a common and unifying source to the many and diverse strands of belief. over the centuries, these have been observed and mis-interpreted in terms of and . a point to note here is that never actually used the term mythos, which was introduced after his by his protege