Michael Wynn's Occult Reference Library
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f fire are: 2. the triplicities of water are: 3. the triplicities of earth are: 4. the triplicities of air are: 5. name the seven ancient planets. 6. recite the hebrew alphabet in order beginning with aleph. after each letter, give the literal meaning and number. 7. name the three mother letters. 8. what are the two pillars referred to as in highlights of knowledge lecture one with hebrew? 9. the rituals of the dead in the egyptian custom as exemplified in the book of the dead or pert em hru, are a form of ceremonial rituals to enable man to do what? 10. name the signs of the zodiac starting with aries and ending with pisces. the tree of life 1. name the sephiroth following the path of the flaming sword. 2. queen scale color for victory: 3. queen scale color for strength: 4. queen scale co

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

00 bc. since the 1970s, less formal practices and covens have evolved, which may or may not have a structured learning system, and these create their own spells and ceremonies, rather than using an existing system, such as that recorded in gardner's own book of shadows, revised by his high priestess doreen valiente. these individual ceremonies are recorded in books created to reflect the evolving rituals of each coven and its own emphases. this method is much more conducive to solitary practitioners who can incorporate magick into their domestic and working lives. wiccan rituals and ethics wiccans believe in polarity rather than a single godhead, both in magick and in life. evil is therefore not a separate demonic force to be eradicated, and the darker aspects of life emanate as a result o

eam, or sit by a fountain and let the rushing water fill your mind, or gaze into a candle flame, or have a lavender- or rosescented bath. compare these with the traditional routine preparations of fasting and ritual bathing of practitioners of the craft and you begin to see why these are important. invoking your protective angels to stand at the four corners of your magical circle, performing the rituals of preparing your magical tools and, in more formal magick, casting a circle- these are all ways of marking the limits of the everyday world and the entry into this magical space in which all the normal laws are suspended. there are many ways of reaching this state, techniques to still inner turmoil and outer demands that block the easy access to the deeper psychic states. at times when yo

t, was the son-consort of the mother goddess in her form of delphyne, the womb of creation, fertilised by python. python in this sense predated all other gods and was later called the dark sun, apollo's alter ego. the ancient greeks rededicated his shrine to apollo) apollo was god of prophecy as well as music, poetry, archery, healing and divination. he is very strongly animus and is good for all rituals of power, ambition and inspiration, as well as those areas under his patronage. men tend to work better with him than women. aine aine is daughter of manananann, celtic sea god and ruler of the isle of man and goddess of the cycles of the solar and lunar year. even during the twentieth century, she was remembered on the hill of aine in ireland, by torchlight processions and burning straw a

n and all nature. invoke her for power and wisdom, seduction and passion as well as fertility. cerridwen cerridwen is the welsh mother goddess, the keeper of the cauldron and goddess of inspiration, knowledge and wisdom. she is a natural focus for rituals involving all creative ventures and for increased spiritual and psychic awareness. invoke her for divination and especially scrying and for all rituals of increase. ceres ceres is the roman goddess of the grain and all food plants. her daughter proserpina was taken into the underworld for three months of the year by pluto, causing ceres to mourn and the crops to die. this was the origin of winter. through this, she is seen as goddess of fertility and abundance, as well as a deity of the natural cycles of the year. she represents loss and

like shiva, creator and destroyer in her different aspects. shakti provides the energy that activates shiva's male divine power, and her life-giving force animates other gods in difficult tasks. although there are several other hindu female goddesses, they all form aspects of shakti and often their identities merge. one of shakti's forms is as parvati, the gentle mother. shakti is potent for all rituals of women's power, especially when they must take the initiative, and she is easier to work with than kali. triple goddesses the triple goddesses are for lunar magic and moving from one stage to another in the life cycle. brighid brighid, the celtic triple goddess, is patroness of smiths, poets and healers and has the longest enduring cult in ireland, which merged into that of the christian

ated her to establish unity and order in the world. ma'at is pictured as a woman wearing a single ostrich feather as a headdress. she was all-powerful, even over the king, who had to rule with truth and justice to attain eternal life. after death, a person's heart was weighed on the scales of justice against the feather from her headdress to see if it was free from sin. she can be invoked for all rituals of justice, uncovering secrets, truth and trustworthiness. hermes hermes is the greek messenger god who travelled between dimensions. he is associated with the wise ancient egyptian god thoth and the later roman mercury. he is credited with great knowledge, healing powers and medical knowledge. the double entwined snake of hermes' and mercury's caduceus, or wand, which is often a living gr

lity and a tendency to continue in a predetermined path. the mutable signs -sagittarius, gemini, virgo and pisces- mark the time when the seasons are about to change. those born under them are correspondingly versatile and ready to compromise. zodiacal colours and associations aries, the ram: 21 march to 20 april. colour: red. a cardinal fire sign, for all matters of the self and of identity, for rituals of innovation, courage assertiveness and action. ruled by mars. taurus, the bull: 21 april to 21 may. colour: pink. a fixed earth sign, for rituals concerning all kinds of material matters and security, also for patience and caution if the way ahead seems hazardous. ruled by venus. gemini, the heavenly twins: 22 may to 21 june. colour: yellow or pale grey. a mutable air sign, for spells co

th, but also of regeneration. this belief goes back to ancient egypt when the annual flooding of the nile carried with it black silt, which brought new life to the land each year. in magick, black is the colour of endings that carry within them seeds of new beginnings. it can be used for banishing negativity, for leaving behind old sorrows and redundant relationships; for acknowledging grief, for rituals of partings, for breaking hexes and for psychic protection. some people do not like using black candles because of their associations with black magick. if you feel that these associations are too strong for you, substitute dark blue, dark purple or brown candles in rituals. in a positive sense, black, like brown, is a colour of acceptance, whether of a restriction or of the frailties of s

sh the candle(s, letting the light and sound fade into the silence* press your hands and feet gently to the ground and let the energies flow back into the earth, saying softly: we thank you, mother earth, for healing blessings soon to be received. healing with water and coloured glass spring water placed in glass bottles of the appropriate colour will absorb the colour energies and can be used in rituals of all kinds, magical as well as healing. they can be further empowered by adding crystals of the same colour as the bottle to the water. if possible, work out of doors. you can use this method for endowing living energies into any symbol of healing, such as an amulet, popper, sachet or even a photograph of the person to be healed. use bottles with stoppers or corks (these can be obtained

erstanding of mystical processes and visions to inspire future paths and ventures. the colour of fire is gold, orange or red and its zodiacal signs are aries, leo and sagittarius. water water represents dusk, autumn and the quarter and direction of the west. it is the realm of love, relationships, sympathy, intuition, healing and the cycle of birth, death and rebirth. water can form the focus for rituals of purification, healing, all water and sea magick, moon magick, reconciliation and peace, harmony in oneself and with others, restoring balance, unconscious wisdom and divination, especially scrying. it is also potent for overcoming stagnation and inertia and for moving forward after an impasse, for friendship and for travel by sea. it is linked with work in the caring professions and all

need them. on the other hand, if an urgent need suddenly arises in your life, you can at any time of the year repeat the seasonal ritual most representative of the necessary strengths you require, to amplify the powers within you. you can enter the wheel of the year at any point. some people begin at the celtic new year in november, but it may be easier in modern life to begin as i have with the rituals of the early spring, when stirrings of new life first appear. the celtic day is calculated from sunset to sunset and so the festivals began on the eve, usually the most important time in the festival, and continued for three days. the first we shall work with is the festival of imbolc (meaning 'in the belly of the mother, and also known as oimelc 'ewe's milk. the festival of imbolc time: s

the virgin birth features in several cultures and traditionally a candle (or other flame) is left burning all night on this longest of nights, to persuade the newborn sun to rise again on christmas eve to light mary on her way. the feasting of christmas was another magical gesture to ensure there would be food again in the spring and good harvests the following year. globally, this is a time for rituals of renewed faith in the face of despair and cynicism; for work to provide homes and shelter for people, birds and animals, more efficient and humane welfare services; the regeneration of famine or war-torn lands; rekindling goodness even in wrongdoers, improving conditions in all institutions; also individual charitable endeavours. on a personal level, the mid-winter solstice is a good tim

ALEISTER CROWLEY BOOK OF THE LAW

anifestation of nuit is at an end. chapter ii ii,1: nu! the hiding of hadit. ii,2: come! all ye, and learn the secret that hath not yet been revealed. i, hadit, am the complement of nu, my bride. i am not extended, and khabs is the name of my house. ii,3: in the sphere i am everywhere the centre, as she, the circumference, is nowhere found. ii,4: yet she shall be known& i never. ii,5: behold! the rituals of the old time are black. let the evil ones be cast away; let the good ones be purged by the prophet! then shall this knowledge go aright. ii,6: i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life, yet therefore is the knowledge of me the knowledge of death. ii,7: i am the magician and the exorcist. i am the axle of the wheel, a

f will stops and cries why, invoking because, then will stops& does nought. ii,31: if power asks why, then is power weakness. ii,32: also reason is a lie; for there is a factor infinite& unknown& all their words are skew-wise. ii,33: enough of because! be he damned for a dog! ii,34: but ye, 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

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

n, so that any idea or (as we might call it "spirit, may be composed or called forth by the use of those things which are harmonious with it, and express particular parts of its nature. these correspondences have been elaborately mapped in the book 777 in a very convenient and compendious form. it will be necessary for the student to make a careful study of this book in connexion with some actual rituals of magick, for example, 8 that of the evocation of taphtatharath printed in equinox i, iii, pages 170-190, where he will see exactly why these things are to be used. of course, as the student advances in knowledge by experience he will find a progressive subtlety in the magical universe corresponding to his own; for let it be said yet again! not only is his aura a magical mirror of the uni

of the inner order. the re-entry of these twin spouses into the womb of the mother is that initiation described in liber 418, which gives admission to the inmost order of the a. a. of the last step we cannot speak. it will now be recognised that to devise a practical magical ceremony to correspond to tetragrammaton in this exalted sense might be difficult if not impossible. in such a ceremony the rituals of purification alone might occupy many incarnations. it will be necessary, therefore, to revert to the simpler view of tetragrammaton, remembering only that the "he" final is the throne of the spirit, of the shin of pentagrammaton. the yod will represent a swift and violent creative energy; following this will be a calmer and more reflective but even more powerful flow of will, the irresi

y of "revival meetings" will be familiar to almost every one, and though such 73 meetings<ceremonial, equinox i, ix "energized enthusiasm, and equinox iii, l. liber xv, ecclesiae gnosticae catholicae cannon missae. the "revival meetings" here in question were deliberate exploitations of religious hysteria> are the foulest and most degraded rituals of black magic, the laws of magick are not thereby suspended. the laws of magick are the laws of nature. a singular and world-famous example of this is of sufficiently recent date to be fresh in the memory of many people now living. at a nigger camp meeting in the "united" states of america, devotees were worked up to such a pitch of excitement that the whole assembly developed a furious f

agick is the development of the body of light, which must be extended to include all members of the organism, and indeed of the cosmos. the most important drill practices are: 1. the fortification of the body of light by the constant use of rituals, by the assumption of god-forms, and by the right use of the eucharist. 2. the purification and consecration and exaltation of that body by the use of rituals of invocation. 3. the education of that body by experience. it must learn to travel on every plane; to break down every obstacle which may confront it. this experience must be as systematic and regular as possible; for it is of no use merely to travel to the spheres of jupiter and venus, or even to explore the 30 aethyrs, neglecting unattractive meridians<aspirant should remember that

of this book, one may sum up the whole matter in these words: there is no object whatever worthy of attainment but the regular development of the being of the aspirant by steady scientific work; he should not attempt to run before he can walk; he should not wish to go somewhere until he knows for certain whither he wills to go- 205 appendix i. the reader will find excellent classical examples of rituals of magick in the equinox, volume i, in the following places "number i- the supplement contains considerations for preparing a ritual of self-initiation. the supplement is also a perfect model of what a magical record should be, in respect of the form "number ii- on pages 244-288 are given several rituals of initiation. pages 302-317 give an account of certain astral visions. pages 326-332

and conversation of the holy guardian angel by the formula of i.a.o. pages 272-278- ritual to make one's self invisible "number iv- pages 43-196- treatise, with model records, of mental training appropriate to the magician. 207 "number v- the supplement is the most perfect account of visions extant. they explore the farthest recesses of the magical universe "number vi- the supplement gives seven rituals of the dramatic order, as described in chapter xix. pages 29-32- a highly important magical ritual for daily use and work "number vii- pages 21-27- classical ritual to invoke mercury; for daily use and work. pages 117-157- example of a dramatic ritual in modern style. pages 229-243- an elaborate magical map of the universe on particular principles. pages 372-375- example of a seasonal ritu

conjuration of the elemental spirits "number ix- pages 117-136- ritual for invoking the spirit of mars "number x- pages 57-79- modern example of a magical ritual in dramatic form, commemorating the return of spring. pages 81-90- fragment of ritual of a very advanced character. vol. iii. no. i- this volume contains an immense number of articles of primary importance to every student of magick. the rituals of the book of lies and the goetia are also to be studied. the "preliminary invocation" of the goetia is in particular recommended for daily use and work. orpheus, by aleister crowley, contains a large number of magical invocations in verse. there are also a good many others in other parts of his poetical works. the following is a complete curriculum of reading officially approved by the a

f the soul; the tannhauser story slightly remodelled. the upanishads (s.b.e. series) the classical basis of vedantism, the bestknown form of hindu mysticism. the bhagavad-gita. a dialogue in which krishna, the hindu "christ, expounds a system of attainment. the voice of the silence, by h. p. blavatsky, with an elaborate commentary by frater o. m. the goetia. the most intelligible of the mediaeval rituals of evocation. contains also the favorite invocation of the master therion. the shiva sanhita. a famous hindu treatise on certain physical practices. the hathayoga pradipika. similar to the shiva sanhita. erdmann's "history of philosophy. a compendious account of philosophy from the earliest times. most valuable as a general education of the mind. 209 the spiritual guide of molinos. a simpl

of this book "liber iv. aba" a general account in elementary terms of magical and mystical powers. part. 1 "mysticism- published. 2 "magick (elementary theory- published. 3 "magick in theory and practice (this book. 4 "the law" not yet completed "liber vi. liber o vel manus et sagittae" instructions given for elementary study of the qabalah, assumption of god forms, vibration of divine names, the rituals of pentagram and hexagram, and their uses in protection and invocation, a method of attaining astral visions so-called, and an instruction in the practice called rising on the planes. equinox ii, p. 11 and appendix vi in this book "liber vii. liber liberi vel lapis lazuli, adumbratio kabbalae aegyptiorum" sub figura vii. being the voluntary emancipation of a certain exempt adept from his a

that am i "i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life, yet therefore is the knowledge of me the knowledge of death "i am alone: there is no god where i am"(the "deacon "and all rise to their feet with hailing sign" the deacon "but ye, o my people, rise up& awake! let the rituals be rightly performed with joy& 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 child 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

this operation should be performed if it be possible in a place set apart and consecrated to the works of the magick of light. also that the temple should be ceremonially open as thou hast knowledge and skill to perform, and that at the end thereof the closing should be most carefully accomplished. but in the preliminary practice it is enough to cleanse thyself by ablution, by robing, and by the rituals of the pentagram and hexagram. 0-2 should be practised at first, until some realisation is obtained; and the practice should always be followed by a divine invocation of apollo or of isis or of jupiter or of serapis. next, after a swift summary of 0-2 practice 3-7. this being mastered, add 8. then add 9-13. then being prepared and fortified, well fitted for the work, perform the whole medi

es, etc. and are controlled by them. as to the possibility of producing results external to the mind of the seer (objective in the ordinary common sense acceptation of the term) we are here silent) 6. there are three important practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are (1) assumption of god-forms (2) vibration of divine names (3) rituals of "banishing" and "invoking. these, at least, should be completely mastered before the dangerous methods of chapter v and vi are attempted<equinox, i, 2. 377 iii 1. the magical images of the gods of egypt should be made thoroughly familiar. this can be done by studying them in

ALEISTER CROWLEY MAGICK WITHOUT TEARS

did "if thou extend the fiery mind to the work of piety, thou wilt preserve the fluxible body."35 it appears that the levant, from byzantium and athens to damascus, jerusalem, alexandria and cairo, was preoccupied with the formulation of this school in a popular religion, beginning in the days of augustus 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 s

ry tiniest detail. then you go on about "not only invisible chiefs2 of the a. a. but also the chiefs of the golden dawn" the golden dawn is merely the name for the outer order: see magick pp. 230-231. you have never been taught to read carefully. you write of theoricus as the grade following neophyte: it isn't. back to magick pp. 230-231! you have never taken the trouble to go with me through the rituals of o.t.o, or you would not ask such questions. the o.t.o. is a training of the masonic type; there is no "astral" work in it at all, nor any yoga. there is a certain amount of qabalah, and that of great doctrinal value. but the really vital matter is the gradual progress towards disclosure of the secret of the ninth degree. to use that secret to advantage involves mastery both of yoga and

e of the silence, with a commentary by fr. o.m, etc, etc. vol. iii, 3- the equinox of the gods vol. iii, 4- eight lectures on yoga- the deepest book written on the subject of yoga. vol. iii, 5- the book of thoth- a masterpiece on the egyptian tarot, with appendices, and designs with an entirely new pack of tarot cards, executed by frieda harris. goetia, the- the most intelligible of the mediaeval rituals of evocation. contains also the favourite invocation by the master therion. magic without tears get any book for free on: www.abika.com 336 heart of the master, the- a sublime masterpiece, describing a vision given upon the holy hill of sidi bou said. thelemic books knox om pax- four invaluable treatises and a preface on mysticism and magick. liber aleph- the book of wisdom or folly. this

ALEISTER CROWLEY THE LAW OF LIBERTY

things of sense and rapture: fear not that any god shall deny thee for this" again and again, in words like these, he sees the expansion and the development of the soul through joy. here is the calendar of our church "but ye, o my people, rise up and awake! let the rituals 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 dea

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

er-sona" of hadit) wast the knower" hadit possesses the power to know, nuit that of being known. nuit is not unconnected with the idea of nibbana, the "shoreless sea" in which knowledge is not. hadit is hidden in nuit, and knows her, she being an object of knowledge; but he is not knowable, for he is merely that part of her which she formulates in order that she may be known. al ii,5 "behold! the rituals of the old time are black. let the evil ones be cast away; let the good ones be purged by the prophet! then shall this knowledge go aright" the old comment 5. a reference to certain magical formulae known to the scribe of this book. the purification of said rituals is in progress at this time, an. v. the new comment the 'old time' is the aeon of the dying god. some of his rituals are found

e.g "horse" helps us to understand- to enjoy- the idea. the difference between the scholar and the schoolboy is that the former glows and exults when he is reminded of some word like "thalassa" ourselves- what a pageant of passion empurples our minds whenever we think of the number 93! most of all, each new thing that we know about ourselves helps us to realize what we mean by our "star" now "the rituals of the old time" are no longer valid vehicles; knowledge cannot 'go aright' until they are adapted to the formula of the new aeon. their defects are due principally to two radical errors (1) the universe was conceived as possessing a fixed centre, or summit; an absolute standard to which all things might be referred; an unity, or god (mystics were angry and bewildered, often enough, when a

he idea of sin. the new aeon proclaims man as immortal god, eternally active to do his will. all's joy, all's beauty; this will we celebrate. in this verse we see how the awakening leads to ordered and purposeful action. joy and beauty are the evidence that our functions are free and fit; when we take no pleasure, and find nothing to admire, in our work, we are doing it wrong. al ii,36 "there are rituals of the elements and feasts of the times" the old comment 36. a crescendo of ecstasy in the mere thought of performing these rituals; which are in preparation under the great guidance of v.v.v.v.v. the new comment each element- fire, earth, air, water, and spirit- possesses its own nature, will, and magical formula. each one may then have its appropriate ritual. many such in crude form are

peaker. he says, then, that there is 'division, which (as i take it) prevents man from being god. this is a natural and orthodox meaning, and it goes well with 'there (i.e. in verse 1 'is a word not known. that word is abrahadabra, which was not known, it having been concealed by the corrupt spelling "abracadabra 'spelling is defunct; this seems to be an echo of the statement in cap. ii, v:5 "the rituals of the old time are black (the word 'defunct' is decidedly curious; the implication is 'no longer able to fulfil its function 'spelling' then means 'making spells. and this is characteristic of ra-hoor-khuit, that he demands not words, but acts (compare 'the paris working. so then we pass naturally to verse 3 'all is not aught' is an abrogation of all previous law, on the accession of a mo

is your proof; courage is your armour; go on, go on, in my strength& ye shall turn not back for any" the old comment 46. i do not understand the first paragraph. the new comment forty is mem, water, the hanged man; and eighty is pe, mars, the blasted tower. these trumps refer respectively to the "destruction of the world by water" and "by fire" the meaning of these phrases is to be studied in my rituals of magick, such as book 4, parts ii& iii. its general purport is that he is master of both types of force. i am inclined to opine that there is a simpler and deeper sense in the text than i have so far disclosed "at your arms" is a curious turn of phrase. there may be some cryptographic implication, or there may not; at least, there is this, that the use of such un-english expressions make

ALEISTER CROWLEY THE OTO GNOSTIC MASS

i. i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life; yet therefore is the knowledge of me the knowledge of death. i am alone; there is no god where i am. the deacon and all rise to their feet, with the hailing 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 de

ALEISTER CROWLEY EQ I 5

rmed at all points, and 1 weh note: this false statement by george raffalovich led to crowley withdrawing the large remainder from sales and breaking with raffalovich. i am authorised to say that no one will be admitted as a neophyte unless his year's work gives evidence of considerable attainment in the fundamental practices, asana, pranayama, assumption of god-formns, vibration of divine names, rituals of banishing and invoking, and the practices set out in sections 5 and 6 of liber o. although he is not examined in any of these, the elementary experience is necessary in order that he may intelligently assist those who will be under him. but let no one imagine that those in authority will urge probationers to work hard. those who are incapable of hard work may indeed be pushed along, but

this operation should be performed if it be possible in a place set apart and consecrated to the works of the magick of light. also that the temple should be ceremonially open as thou hast knowledge and skill to perform, and that at the end thereof the closing should be most carefully accomplished. but in the preliminary practice it is enough to cleanse thyself by ablution, by robing, and by the rituals of the pentagram and hexagram. 0-2 should be practised at first, until some realisation is obtained; and the practice should always be followed by a divine invocation of apollo or of isis or of jupiter or of serapis. next, after a swift summary of 0-2, practise 3-7. this being mastered, add 8. then add 9-13. then being prepared and fortified, well fitted for the work, perform the whole med

s as it may impress are not worth having as followers, unless on is a swindler. in fact (let me whisper in mr waite's ear) no follower is worth having. mr waite's central doctrine appears identical with that to which i personally assent; but i think he ruins its simplicity by his insistence on sectarian symbols and on the literalism which he would be the first to condemn in a methodist. as to the rituals of ceremonial magic which he condemns, he is right. but the mass itself is a magical ceremony, 135 and he does not condemn the mass. the ceremonies which might be practised by, say, a neophyte of the a. a. would be as sublime as, and less tainted than, the services of the church. of such rituals mr waite is ignorant, more ignorant than the author of "the king's dole" should be, unless such

ALEISTER CROWLEY EQ I 5

within a triangle, wherein is inscribed the name of choronzon, and about it let him write anaphaxeton- anaphaneton- primeumaton, and in the angles mi-ca-el: and at each angle the seer shall slay a pigeon, and having done this, let him retire to a secret place, where is neither sight nor hearing, and sit within his black robe, secretly invoking the aethyr. and let the scribe perform the banishing rituals of the pentagram and hexagram, and let him call upon the holy names of god, and say the exorcism of honorius, and let him beseech protection and help of the most high. and let him be furnished with the magick dagger, and let him strike fearlessly at anything that may seek to break through the circle, were it the appearance of the seer himself. and if the demon pass out of the triangle, let

sophus" 4. 1 0 0 6. dominus liminis" 5. 1 0 0 7. adeptus (without" 0 or 1. 3 0 0 8 (within. 10 0 0 9. adeptus major. 10 0 0 10. adeptus exemptus. 10 0 0 11. magister templi. 50 0 0 the probationer's robe is fitted for performance of all general invocations and especially for the i. of the h. g. a; a white and gold nemmes may be worn. these robes may also be worn by assistant magi in all composite rituals of the white. the neophyte's robe is fitted for all elemental operations. a black and gold nemmes may be worn. assistant magi may wear these in all composite rituals of the black. the zelator's robe is fitted for all rituals involving i o, and for the infernal rites of luna. in the former case an uraeus crown and purple nemmes, in the latter a silver nemmes should be worn. the practicus' r

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

ALEISTER CROWLEY EQUINOX EQ I 1 2

f, i wonder? anyway, i'll do it. not a bad idea to ask thoth to send me taphtatharath with a little information as to the route i do not know where i am at all. this is a strange country, and i am very lonely. this shall be my ritual. 1. banishing pentagram ritual. 2. invoking ditto.[these will appear in no. 2,"liber o. ed. 86 3."the bornless one.[see the "goetia. ed. 4. the calls i vi with the rituals of the five grades.[from dr. dee's and the g. d. mss. ed. 5. invocation of thoth. 6.(no: i will "not" use the new ritual, nor will i discuss the matter. an impromptu invocation of adonai. 7. closing formulae. to work, then! 11.15. the ceremony went well enough; the forces invoked came readily and visibly; thoth in particular as friendly as ever i fancy he takes this record as a compliment

ALEISTER CROWLEY EQUINOX EQ I 2 2

five paths leading from the first order 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

open, the "hierophant" says "except adonai build the house their labour is but lost that build it. except adonai keep the city, the watchman waketh but in vain! frater neophyte, by what aid do you seek admission to the 1 =10 grade of zelator of the g. d" illustration on page 262 approximated below: 1 the following five rituals are considerably abridged; chiefly to economise space and so allow the rituals of the neophyte and adeptus minor to be dealt with more fully. they are of little magical interest, value or importance. 31st. 32nd. 29th_ hb:shin hb:taw hb:qof_ hierophant/ red/ lamp_ banner of the west\ banner of the east_ hiereus x hegemon. spirit- lamp [salt. lights. salt. unshaded_ stolistes kerux dadouchos_ diagram 11. arrangement of the temple in the 1= 10 ritual (first part. the "h

paths. the tarot key attributed to this path is very rightly the 16th key- the tower; which we have seen in the 4= 7 ritual represents a tower struck by a flash of lightning, symbolising the tower of babel struck by the wrath of heaven, and also the power of the triad rushing down and destroying the columns of darkness, the light of adonai glimmering through the veils and consuming the elementary rituals of the 1= 10, 2= 9, 3= 8, and 4= 7 grades. in many cases the candidate, it is to be feared, can never have realised the necessity of this destruction of superficial knowledge, and the harnessing of the bull, eagle, man and lion under the dazzling lash of the spirit. and we find that though these rituals enabled p. to master a language, they in many ways hindered his otherwise natural progr

o translate it, yet it must not be forgotten that its truth ceases on the return of the seer to the material plane. the seer is therefore the only judge of his visions, for they belong to a world in which he is absolute king, and to 300 describe them to one who lives in another world is like talking dutch to a spaniard. our business then is, to construct if possible a universal language. this the rituals of the golden dawn and the study of the qabalah did for p, and when we talk of quadrating the circle, of blinding darkness, of silent voices &c &c, those who have learned the alphabet of any magical language will understand; and those who have not, if they wish to read any further with profit, had better do so, as it will help them to master the new magical language and doctrines we here o

ALEISTER CROWLEY EQUINOX EQ I 2

&c. and are controlled by them. as to the possibility of producing results external to the mind of the seer("objective" in the ordinary common sense acceptation of the term) we are here silent] 6. there are three important practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are: 16 (1) assumption of god-forms (2) vibration of divine names (3) rituals of "banishing" and "invoking. these, at least, should be completely mastered before the dangerous methods of chapters v. and vi. are attempted. iii 1. the magical images of the gods of egypt should be made thoroughly familiar. this can be done by studying them in any public museum, or in such books as may be accessible to the student. they should then be carefully painted by him, both from

ars the name of the god vehemently roared forth, as if by the concourse of ten thousand thunders; and 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

ALEISTER CROWLEY EQUINOX EQ I 3 2

nto thee, in the name of ihsvh, depart in peace unto thy habitations and abodes in the invisible. i give unto thee the blessing of god in the name of iahdonhi: may the influx of the divine light inspire thee and lead thee unto the ways of peace! let there be peace betwixt us and thee; and come thou hastily when we invoke and call thee: shalom! shalom! shalom [reverse circumambulations and closing rituals of mercury &c &c] in the order of the golden dawn many consecrations were made use of upon the lines laid down in book hb:heh, such as the consecration of the lotus wand, the rose cross and the magical sword; these, however, we will omit, substituting in their place one carried out by p. himself, and called: talisman of fire of jupiter with ritual the invocations proper to the consecration

nes laid down in book hb:heh, such as the consecration of the lotus wand, the rose cross and the magical sword; these, however, we will omit, substituting in their place one carried out by p. himself, and called: talisman of fire of jupiter with ritual the invocations proper to the consecration of a flashing tablet of the eagle kerub of jupiter. part i. the hall is first purified by the banishing rituals of pentagram and hexagram. next by fire and by water. 190 the general exordium follows; then, the exordium. i, p, with the help of q.f.d.r. and t.t.e.g, am come hither to consecrate a talisman of the eagle kerub of jupiter that it may be powerful to heal the sick, to alleviate pain, to give health and strength. and i swear, in the presence of the eternal gods, that, as liveth the lord of t

ll a tree with an axe, another may saw it down, another dig it up, another burn it down, another wash it out of the earth by water, blast it by powder, or drag it down by a rope. in the end the tree falls, and the desire of each particular man is accomplished in spite of the variety of their tools. thus we find that as rising on the planes was one method, so was skrying another; so again were the rituals of the golden dawn; so again "the hb:shin of hb:shin operation" and talismanic magic; and now again still one more_ the method of abramelin; all different means to enable man to fell the tall tree of life and obtain the master vision of adonai, the augoeides or higher self. each method, used rightly and carried to its ultimation, leads to the same heaven; each method used wrongly, or mista

e ineffable name, amoun "the mystic dance [here we have the sign of the cross at the centre. the magus then whirls off in the triple 3, chanting the name and giving the sign appropriate, very slowly at first, ever quickening. and having fallen down in an ecstasy, let him after awake; and say "i am the resurrection and the life &c, down to the key word.71 which being done, let the lesser banishing rituals of pentagram and hexagram72 be performed, the lights extinguished, and the temple left in silence""the great operation of invisibility" the begetting of the silence. the dwelling of the darkness. 272 the formulation of the shroud. the inmost light. the sign of defence and protection. the closing of the mouths of the crocodiles. the fear upon the dwellers of water. the radiant youth of the

ALEISTER CROWLEY EQUINOX EQ I 4

otheosis of extravagance. the last word in eccentricity. a prettily told fairy-story 'for babes and sucklings' has 'explanatory notes in hebrew and latin for the wise and prudentea the probationer's robe is fitted for performance of all general invocations and especially for the i. of the h. g. a; a white and gold nemmes may be worn. these robes may also be worn by assistant magi in all composite rituals of the white. the neophyte's robe is fitted for all elemental operations. a black and gold nemmes may be worn. assistant magi may wear these in all composite rituals of the black. the zelator's robe is fitted for all rituals involving i o, and for the infernal rites of luna. in the former case an uraeus crown and purple nemmes, in the latter a silver nemmes should be worn. the practicus' r

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

other members of the order were pledged (6) when the "rebellion" took place in 1900, i thought mathers a wolf, and westcott a sheep; but, recognizing truth in the knowledge issued by the order, maintained my allegiance to the secret chiefs 8= 3 (7) in 1904 i was ordered directly and definitely by a person who proved himself to be the messenger of a 4 secret chief 8= 3 to publish the knowledge and rituals of the order("a) in order to destroy the value of that knowledge, so that the new knowledge to be revealed by himself might have room to grow("b) in order to stop the frauds of mathers, which were a disgrace to arcane science. the secrecy of his rituals, and of the mss. in the custody of dr. wynn westcott, was essential to the carrying on of these frauds (8) i was unable to comply with the

ALEISTER CROWLEY EQUINOX EQ I 6 2

s 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 and the secret tradition in christian times (2) to show the fantastic nat

sophus" 4. 1 0 0 6. dominus liminis" 5. 1 0 0 7. adeptus (without" 0 or 1. 3 0 0 8 (within. 10 0 0 9. adeptus major. 10 0 0 10. adeptus exemptus. 10 0 0 11. magister templi. 50 0 0 the probationer's robe is fitted for performance of all general invocations and especially for the i. of the h. g. a; a white and gold nemmes may be worn. these robes may also be worn by assistant magi in all composite rituals of the white. the neophyte's robe is fitted for all elemental operations. a black and gold nemmes may be worn. assistant magi may wear these in all composite rituals of the black. the zelator's robe is fitted for all rituals involving i o, and for the infernal rites of luna. in the former case an uraeus crown and purple nemmes, in the latter a silver nemmes should be worn. the practicus' r

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

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ard (such as psychic unfoldment) are not permitted by the true guru or teacher until yama or nijama have been established as controlling factors in the daily life of the disciple. the commandments and the rules must first be kept, and when his outer conduct to his fellowmen and his inner discipline of life is brought into line with these requirements, then he can safely proceed with the forms and rituals of practical yoga, but not till then. it is the failure to recognize this that leads to so much of the trouble among students of yoga in the west. there is no better basis for the work of eastern occultism than strict adherence to the requirements laid down by the master of all the masters in the sermon on the mount, and the self-disciplined christian, pledged to purity of life and unselfi

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

an speak 'i, at the centre, stand, the worker in the field of magic. i know some rules, some magical controls, some words of power, some forces which i can direct. what shall i do? danger there is. the task that i have undertaken is not easy of accomplishment, yet i love power. i love to see the forms emerge, created by my mind, and do their work, fulfill the plan and disappear. i can create. the rituals of the temple of the lord are known to me. how shall i work- 229- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust 'love not the work. let love of god's eternal plan control your life, your mind, your hand, your eye. work towards the unity of plan and purpose which must find its lasting place on earth. work with the plan; focus upon your share in t

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

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 of the most high. but with the exception of this, the small petty rituals of position and of physical relations in respect to attitude and seating arrangements are regarded as unnecessary and as usurping frequently the attention which should be given to the work in hand- 135- glamour: a world problem copyright 1998 lucis trust those using these formulas are presumed to have acquired some measure of inner polarisation and to be able to withdraw themselves to thei

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

this results in the complete liberation of the man from the "pull" of substance in the three worlds and in his consequent ability to wield, with full understanding, the law of attraction in its various phases, as far as the creative process is involved. other phases will then be later mastered. one point must be borne in mind. the words "earth to earth and dust to dust" so familiar in the burial rituals of the occident, refer to this act of restitution and connote the return of the physical- 257- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust body elements to the original reservoir of matter, and of the substance of the vital form to the general etheric reservoir; the words "the spirit shall return unto god who gave it" are a distorted reference to th

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

rtance as a stage in the development of the english military order (6) that which matthew cooke presented to albert pike, by whom it was printed in the year 1851. it is practically the same as ours and was ratified at grand conclave on april 11 of that year (7) that of the religious and military order, of the grace and beauty of which i have no need to speak. the two that remain over are dominion rituals of the order of the temple, being that in use by the sovereign great prior of canada prior to 1876, and that which was adopted at this date under the auspices of the grand master, wm. j. b. macleod moore. they are of considerable interest as variants of the english original, but the second differs from all other codices by the introduction of three historical discourses, dealing with the o

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

ary as to warrant exclusion from the text. what is included is the content and ritual details that distinguish this from other ritual texts, identifying it as specific only toward protector deities in particular, tsiu marpo and his entourage. the limitation of this study regarding this text is one of ethnography. beyer and bentor had the advantage of observing the performances of their respective rituals of study; i was not so fortunate. therefore, a degree of speculation must be allowed, drawing primarily from previous studies such as these. first, though the text barely mentions it, it is appropriate to surmise that music plays a key role in the ritual process and is performed at various junctures of the ritual to accentuate its intention of invocation. such music is performed by means o

rom yearly quarrels, interpersonal difficulties, and various afflictions thought to be brought on by demonic influences. there is one other purpose behind these rituals, and that is to amend the vows of these deities who protect the buddhist teachings. the propitiation for tsiu marpo to remember and strengthen his vows and the vows of his riders through the coercion of tamdrin is prevalent in the rituals of protector deities. though they have been tamed by buddhism, it is believed that there is always a danger of their backsliding into old habits of maliciousness. it is for this constant need of maintenance that these rituals are also regularly performed. samuel provides examples of the stories for why this is so, and they are all based on the notion that the taming of indigenous tibetan f

semiritualized activities of magic power, soteriological function, regarding the acquisition of power and understanding toward enlightenment, and magical function, regarding the construction through ritual of magical objects, such as amulets of protection.146 these designations are not absolute nor are they mutually inclusive, and many rituals include elements of more than one type. indeed, these rituals of offering and invocation to tsiu marpo also have 145 samuel 1993, p. 170. 146 see beyer 1978, pp. 256-257. 95 elements of the magical function type, though lacking palpable objects in which protection is imbued. the pragmatic nature of these rituals incorporates some of the elements found within the larger scheme of the four mundane activities, the rubric under which many rituals are cla

BLACK WITCHCRAFT

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

BLUE EQUINOX

haute magie, by eliphas levi. the best general textbook of magical theory and practice for beginners. written in an easy popular style. the book of the sacred magic of abramelin the mage. the best exoteric account of the great work, with careful instructions in procedure. this book influenced and helped the master therion more than any other. the goetia. the most intelligible of all the medi val rituals of evocation. contains also the favourite invocation of the master therion. curriculum of a.a. 21 erdmann.s .history of philosophy. a compendious account of philosophy from the earliest times. most valuble as a general education of the mind. the spiritual guide of molinos. a simple manual of christian mysticism. the star in the west (captain fuller. an introduction to the study of the work

e ultimate foundation of the highest theoretical qabalah, and liber dcccxiii to the philosophus, as it is the foundation of the highest practical qabalah. liber vi. liber o vel manus et sagitt. the instructions given in this book are too loose to find place in the class d publications. instructions given for elementary study of the qabalah, assumption of god forms, vibrations of divine names, the rituals of curriculum of a.a. 29 pentagram and hexagram, and their uses in protection and invocation, a method of obtaining astral visions so called, and an instruction in the practice called rising on the planes. liber ix. liber e vel exercitiorum. this book instructs the aspirant in the necessity of keeping a record. suggests methods of testing physical clairvoyance. gives instruction in asana

tly explained by its title. its seven chapters are referred to the seven planets in the following order: mars, saturn, jupiter, sol, mercury, luna, venus. liber vi. liber o vel manus et sagitt. the instructions given in this book are too loose to find place in the class d publications. instructions given for elementary study of the qabalah, assumption of god forms, vibrations of divine names, the rituals of pentagram and hexagram, and their uses in protection and invocation, a method of obtaining astral visions so called, and an instruction in the practice called rising on the planes. liber ix. liber e vel exercitiorum. this book instructs the aspirant in the necessity of keeping a record. suggests methods of testing physical clairvoyance. gives instruction in asana, pranayama and dharana

nd rapture: fear not that any god shall deny thee for this. liber dcccxxxvii 51 again and again, in words like these, he sees the expansion and the development of the soul through joy. here is the calendar of our church .but ye, o my people, rise up& awake! let the rituals 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 child of the prophet.secret, o prophet! a feast for the supreme ritual, and 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

ir power to make possible the establishment of such universities. eleventh house 42. every brother is expected to do all in his power to induce his personal friends to accept the law and join the order. he should therefore endeavour to make new friends outside the order for the purpose of widening its scope. twelfth house 43. the brethren are bound to secrecy only with regard to the nature of the rituals of our order, and to our words, signs, etc. the general principles of the order may be fully explained, so far as they are understood below the vi; as it is written .the ordeals i write not: the rituals shall be half known and half concealed: the law is for all. it is to be observed that the punctual performance of these duties, so that the report thereof is noted abroad and the fame of it

i. i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life; yet therefore is the knowledge of me the knowledge of death. i am alone; there is no god where i am. the deacon and all rise to their feet, with the hailing 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 child 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

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

and the resultant loss of intercommunication, that anything was put into writing. at that time, when the witches were having to meet in the shadows, the rituals were finally written down in what became known as the book of shadows. the book was then copied and recopied as it passed, over the years, from coven leader to coven leader. it was only natural that errors would creep in. gardner took the rituals of the coven to which he belonged a basically english/celtic group and rewrote them as he felt they should have been. this form then became known as "gardnerian witchcraft. in recent years there have been many wild and wonderful theories and accusations advanced, from "gardner made up the whole thing" to "he commissioned aleister crowley to write the book of shadows for him. such charges s

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

00 bc. since the 1970s, less formal practices and covens have evolved, which may or may not have a structured learning system, and these create their own spells and ceremonies, rather than using an existing system, such as that recorded in gardner's own book of shadows, revised by his high priestess doreen valiente. these individual ceremonies are recorded in books created to reflect the evolving rituals of each coven and its own emphases. this method is much more conducive to solitary practitioners who can incorporate magick into their domestic and working lives. wiccan rituals and ethics wiccans believe in polarity rather than a single godhead, both in magick and in life. evil is therefore not a separate demonic force to be eradicated, and the darker aspects of life emanate as a result o

ountain and let the rushing water fill your mind, or gaze into a candle flame, or have a lavender- or rose-scented bath. compare these with the traditional routine preparations of fasting and ritual bathing of practitioners of the craft and you begin to see why these are important [insert pic p053- invoking your protective angels to stand at the four corners of your magical circle, performing the rituals of preparing your magical tools and, in more formal magick, casting a circle- these are all ways of marking the limits of the everyday world and the entry into this magical space in which all the normal laws are suspended. there are many ways of reaching this state, techniques to still inner turmoil and outer demands that block the easy access to the deeper psychic states. at times when yo

t, was the son-consort of the mother goddess in her form of delphyne, the womb of creation, fertilised by python. python in this sense predated all other gods and was later called the dark sun, apollo's alter ego. the ancient greeks rededicated his shrine to apollo) apollo was god of prophecy as well as music, poetry, archery, healing and divination. he is very strongly animus and is good for all rituals of power, ambition and inspiration, as well as those areas under his patronage. men tend to work better with him than women. aine aine is daughter of manananann, celtic sea god and ruler of the isle of man and goddess of the cycles of the solar and lunar year. even during the twentieth century, she was remembered on the hill of aine in ireland, by torchlight processions and burning straw a

n and all nature. invoke her for power and wisdom, seduction and passion as well as fertility. cerridwen cerridwen is the welsh mother goddess, the keeper of the cauldron and goddess of inspiration, knowledge and wisdom. she is a natural focus for rituals involving all creative ventures and for increased spiritual and psychic awareness. invoke her for divination and especially scrying and for all rituals of increase. ceres ceres is the roman goddess of the grain and all food plants. her daughter proserpina was taken into the underworld for three months of the year by pluto, causing ceres to mourn and the crops to die. this was the origin of winter. through this, she is seen as goddess of fertility and abundance, as well as a deity of the natural cycles of the year. she represents loss and

like shiva, creator and destroyer in her different aspects. shakti provides the energy that activates shiva's male divine power, and her life-giving force animates other gods in difficult tasks. although there are several other hindu female goddesses, they all form aspects of shakti and often their identities merge. one of shakti's forms is as parvati, the gentle mother. shakti is potent for all rituals of women's power, especially when they must take the initiative, and she is easier to work with than kali. triple goddesses the triple goddesses are for lunar magic and moving from one stage to another in the life cycle. brighid brighid, the celtic triple goddess, is patroness of smiths, poets and healers and has the longest enduring cult in ireland, which merged into that of the christian

unity and order in the world. ma'at is pictured as a woman wearing a single ostrich feather as a headdress. seite 44 wicca01.txt she was all-powerful, even over the king, who had to rule with truth and justice to attain eternal life. after death, a person's heart was weighed on the scales of justice against the feather from her headdress to see if it was free from sin. she can be invoked for all rituals of justice, uncovering secrets, truth and trustworthiness. hermes hermes is the greek messenger god who travelled between dimensions. he is associated with the wise ancient egyptian god thoth and the later roman mercury. he is credited with great knowledge, healing powers and medical knowledge [insert pic p080- the double entwined snake of hermes' and mercury's caduceus, or wand, which is

ncy to continue in a predetermined path. the mutable signs -sagittarius, gemini, virgo and pisces- mark the time when the seasons are about to change. those born under them are correspondingly versatile and ready to compromise. zodiacal colours and associations [symbol -sym01] aries, the ram: 21 march to 20 april. colour: red. a cardinal fire sign, for all matters of the self and of identity, for rituals of innovation, courage assertiveness and action. ruled by mars [symbol- sym02] taurus, the bull: 21 april to 21 may. colour: pink. a fixed earth sign, for rituals concerning all kinds of material matters and security, also for patience and caution if the way ahead seems hazardous. ruled by venus [symbol- sym03] gemini, the heavenly twins: 22 may to 21 june. colour: yellow or pale grey. a m

th, but also of regeneration. this belief goes back to ancient egypt when the annual flooding of the nile carried with it black silt, which brought new life to the land each year. in magick, black is the colour of endings that carry within them seeds of new beginnings. it can be used for banishing negativity, for leaving behind old sorrows and redundant relationships; for acknowledging grief, for rituals of partings, for breaking hexes and for psychic protection. some people do not like using black candles because of their associations with black magick. if you feel that these associations are too strong for you, substitute dark blue, dark purple or brown candles in rituals. in a positive sense, black, like brown, is a colour of acceptance, whether of a restriction or of the frailties of s

sh the candle(s, letting the light and sound fade into the silence* press your hands and feet gently to the ground and let the energies flow back into the earth, saying softly: we thank you, mother earth, for healing blessings soon to be received. healing with water and coloured glass spring water placed in glass bottles of the appropriate colour will absorb the colour energies and can be used in rituals of all kinds, magical as well as healing. they can be further empowered by adding crystals of the same colour as the bottle to the water. if possible, work out of doors. you can use this method for endowing living energies into any symbol of healing, such as an amulet, popper, sachet or even a photograph of the person to be healed. use bottles with stoppers or corks (these can be obtained

erstanding of mystical processes and visions to inspire future paths and ventures. the colour of fire is gold, orange or red and its zodiacal signs are aries, leo and sagittarius. water water represents dusk, autumn and the quarter and direction of the west. it is the realm of love, relationships, sympathy, intuition, healing and the cycle of birth, death and rebirth. water can form the focus for rituals of purification, healing, all water and sea magick, moon magick, reconciliation and peace, harmony in oneself and with others, restoring balance, unconscious wisdom and divination, especially scrying. it is also potent for overcoming stagnation and inertia and for moving forward after an impasse, for friendship and for travel by sea. it is linked with work in the caring professions and all

er hand, if an urgent need suddenly arises in your life, you can at any time of the year repeat the seasonal ritual most representative of the necessary seite 151 wicca01.txt strengths you require, to amplify the powers within you. you can enter the wheel of the year at any point. some people begin at the celtic new year in november, but it may be easier in modern life to begin as i have with the rituals of the early spring, when stirrings of new life first appear. the celtic day is calculated from sunset to sunset and so the festivals began on the eve, usually the most important time in the festival, and continued for three days. the first we shall work with is the festival of imbolc (meaning 'in the belly of the mother, and also known as oimelc 'ewe's milk. the festival of imbolc time: s

the virgin birth features in several cultures and traditionally a candle (or other flame) is left burning all night on this longest of nights, to persuade the newborn sun to rise again on christmas eve to light mary on her way. the feasting of christmas was another magical gesture to ensure there would be food again in the spring and good harvests the following year. globally, this is a time for rituals of renewed faith in the face of despair and cynicism; for work to provide homes and shelter for people, birds and animals, more efficient and humane welfare services; the regeneration of famine or war-torn lands; rekindling goodness even in wrongdoers, improving conditions in all institutions; also individual charitable endeavours. on a personal level, the mid-winter solstice is a good tim

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

to master required skills. in south carolina at the turn of the nineteenth century, general assembly records noted that a slave\ 23\ who had been accused of murder had apprenticed at a "free school to learn to conjure sixteen years" other supernatural specialists participated in various methods of initiation. zora neale hurston, the anthropologist and novelist, found herself taking part in secret rituals of initiation among hoodoo practitioners in new orleans in the early twentieth century. mary owen, a white folklorist, also detailed the ceremonies of initiation for members of a "voodoo" cult of black conjurers in the late nineteenth century. nevertheless, it appears that most often the secrets of conjuring were passed on from one practitioner to another, between family members, or learne

ions in the areas from which the slaves were taken.those of the western and central regions of sub-saharan africa.were extremely diverse and paralleled an equally diverse range of linguistic groups. it is arguable that most practitioners, irrespective of their national origins, adhered to characteristic traits of african religions: highly structured cosmologies, concepts of a diffused monotheism, rituals of sacred mediation, an emphasis on devotions to ancestors and the dead, and the use of spiritually efficacious objects.[2] throughout africa, certain cosmological precepts appear to have been relatively congruent from people to people. precolonial kongolese, for example, envisioned the world as a multidimensional structure, with two mountains connected at their foundations and divided by

tically "ambiguous" and "two-edged" while harding's comments were confined to expressions of christianity in the nineteenth century, his approach is relevant for studies of black religion in the years outside that period.[2] in chapter 2 i assessed some of the earliest documented supernatural practices among black people in america.the use of magical charms and talismans, as well as african-based rituals of spiritual protection.which were intended for self-preservation and security. other supernatural techniques believed to inflict physical injury on others, though diverse, reveal similar motivations. black americans employed them in order to punish criminals and wrongdoers; to attack opponents; to combat evil forces; and to retaliate against enemies and perceived adversaries. conjure harm

ic of obeah rebels in the caribbean "he had a charm, and he would lead them" claimed vesey. it was believed that jack had carried his conjuring implements "with him in a bag which he brought on board the [slave] ship" he distributed\ 67\ crab-claw talismans he called cullah for invulnerability, and poison, which was to be used in a preemptive attack on the enemy. jack also conducted african-based rituals of oath taking among his gullah society members, who read psalms, prayed, and swore their allegiance to the movement. a fowl, eaten half-raw and shared among them, was their "evidence of union"[19] within the trial accounts and in subsequent interpretations of the events, gullah jack is referred to as a "sorcerer" a "doctor" a "necromancer" and a "voodoo" practitioner, but never as an afri

that african-based spirituality and supernatural traditions did not present a conflict for the other conspirators.[20] in the cases of the nat turner and denmark vesey conspiracies, we find evidence in the new world of a spiritual orientation that is reminiscent of african traditions. it is survivalistic and militant; it emphasizes empowerment, manifestations of supernatural force, and collective rituals of protection and self-defense. its leaders are believed to possess visionary gifts and miraculous abilities. these resistance movements sometimes occur in contexts where indigenous african religions and christianity converge, and the interface of "magic" and religion, exemplified by conjurers like gullah jack and holy men such as nat turner, is a natural outgrowth of afro-christian spirit

y utilize magical substances such as "goopher dust" and "uncrossing" powder or "chew the root" to secure favorable court outcomes. these practices evoke the ancient supernatural "work" in the africanbased religions santeria and vodou, which is sometimes conducted on behalf of clients with legal problems. this "work" might include private, focused ceremonies of spiritual cleansing, or the exacting rituals of animal sacrifice. even within courthouse spaces.[5] the persistence of supernatural traditions in the present day illuminates the pervasive pragmatism that is characteristic of african american spirituality. in earlier periods, conjuring provided a conceptual and practical framework by which enslaved blacks confronted misfortune and evil in their lives. supernaturalism spoke directly to

hical record 21 (1890: 162.63; scott\ 176 "slave insurrection in new york" p. 46. particularly among coromantee, an ethnic group inclusive of speakers of the akan and ga-adangme dialects, oaths unified warriors in preparation for combat. the oath secured a covenant between the forces of the spirit world and the parties sealing it with blood, a sign of kinship and a customary ingredient in african rituals of spiritual invocation. 5. wyatt macgaffey, art and healing of the bakongo, commented by themselves: minkisi from the laman collection (bloomington: indiana university press, 1991, p. 121; willem bosman, a new and accurate description of the coast of guinea, divided into the gold, the slave, and the ivory coasts (1703; reprint, new york: barnes and noble, 1967, p. 149. another early descr

4 (1926: 168.70; miles mark fisher "organized religion and the cults" crisis, january 1937, p. 8; white, spiritualist sect in nashville, p. 27. the history and manifestations of black spiritual traditions in new orleans, although beyond the scope of this chapter, are the subject of two recent studies. see claude jacobs and andrew kaslow, the spiritual churches of new orleans: origins, beliefs and rituals of an african-american religion (knoxville: university of tennessee press, 1991; see also michael smith, spirit world: pattern in the expressive folk culture of afro-american new orleans (new orleans: new orleans folklife society, 1984; hurston "hoodoo in america; and robert tallant, voodoo in new orleans (new york: macmillan, 1946; baer, black spiritual movement, p. 110. see also hans bae

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ar, too, when necessary) engendered in the membership makes sure that very few have dared to disclose the secrets, even after leaving the craft. in fact, while people may cease to pay their fees or turn up at the lodge, the oaths still apply. there is no mechanism by which a mason, once initiated, can unswear his oath. such oaths were invented to create fear and control. they were not part of the rituals of stonemasons, as some of their few surviving rule books, the 'gothic constitutions' as they are called, have proved. the penalty for revealing the secrets in those days was to be thrown out of the lodge. it beats having your bowels burnt to ashes, for sure. the freemasonry rituals and oaths are based on a piece of invention in the eighteenth century- the freemason story of hiram abif. ac

DAVID ICKE CHILDREN OF THE MATRIX

he king arthur legend and loki, the original of lucifer, according to waddell. he says that balder is also lancelot in the arthur stories from his title in the edda of "the lancebearer. like his mother, el, balder has been depicted with wings. th dragon queens 157 the mother-son cult of the serpent scene one in the edda portrays a world awash with the violence, human sacrifice, and blood-drinking rituals of "the mother-son cult of the serpent-dragon. scene two sees the arrival of the great reformer, the tall, red-bearded, eindri or thor (indara, who brought civilisation (see picture section. waddell believes that he is also the origin of adam and this part of the story, he says, is massively misrepresented in the adam and eve, garden of eden story in the hebrew old testament. i think there

ttle. the most famous, of course, is aladdin and his lamp. the character of aladdin, in fact, originated from the head of the goddess-worshipping terrorist group in asia known as the assassins, which interacted with the knights templar. he was also called the "old man of the mountain" once again the aladdin story with its genie appearing in a whoosh of smoke is awash with symbolism. thanks to the rituals of the illuminati satanists, the interdimensional doorways are opened to allow the "genie, the reptilian or demon race in the lower fourth dimension, to be free to enter this one and cause utter mayhem. the most powerful entities can change frequencies at will, but most need the vibrational help provided by the rituals. this theme of demons manifesting in fire and smoke is common. ancient

is common. ancient and modern accounts of satanism say the "devil" materialises in a bonfire and steps forward to have sex with the women participants. i have heard many accounts of entities manifesting through the flames. maybe the very vibration of fire itself creates an interdimensional gateway. a french book, published in the 1790s, called la secte des illumines, included a description of the rituals of the illuminati. they are a replica of satanism and include once again the theme of fire: calling the demons 283 "on the day of his initiation, the candidate was conducted through a long, dark passage into an immense hall draped with black..ghostly forms moved through the hall, leaving behind them a foul odor..his clothes were removed and laid upon a funeral pyre. then his pudena [genita

eir training. the ss was run and governed as a black magic secret society. their rituals were taken from others, such as the jesuits and the knights templar. the highest-ranking initiates were the 12 members of the grand council of knights led by the 13th, their grand master heinrich himmler. their black rituals were performed at the ancient castle of wewelsberg in westphalia. they celebrated the rituals of the nordic pagans and the summer solstice. here they worshipped satan/lucifer/set, whichever name you prefer. prince bernhard of the netherlands, a reptilian habsburg and merovingian bloodline, was a member of the ss. bernhard was one of the founders of the illuminati front, the bilderberg group, and is an extremely close friend of prince philip. the esoteric arts pervaded all that hitl

sised the idea of german military glory. the mass swastika banners in black, white, and red, filled the consciousness of the participants in the rallies with national socialist ideology. the ballet-like precision of the movement of the uniformed party members, all acting in unison, evoked from the unconscious the principles of war and violence, which the ancients symbolised as mars. and the prime rituals of the rallies- hitler clasping to other banners the 'blood banner' carried in the munich putsch of 1923- was a quas magical ceremony designed to link up minds of living nazis with the archetypal images symbolised by the dead national socialist heroes of the past "the relio-magical aspects of the rallies were emphasised by the fact that their high points were reached after dusk and took pl

if they cut or burn out the areas 322 children of the matrix depicting the masonic square and compass. these instructions are straight from occult or ritual magic. jim shaw, the former 33rd degree freemason, describes yet another freemasonic connection to the mormons "a recommendation for acceptance is called a 'recommend' in the lodge, as is the case with mormons seeking admission to the secret rituals of the mormon temple. much of the mormon temple ritual is the same as the masonic ritual, having been borrowed from it by smith."14 the mormon buildings are adorned with illuminati symbols. the inverted pentagram, the most obvious of satanic symbols, can be found on the temple at salt lake city, on the mormon museum nearby, and on other mormon properties. the pentagram is used in rituals t

DAVID ICKE THE BIGGEST SECRET

ecords, nor in any books, writingsor documents of any kind relating to the period covered by the gospels. jesus thenazarene does not relate to nazareth, but to the nazarene secret society.the essenes-therapeutae-nazarenes were the bridge between the old testament,the new testament and the creation of christianity. the early christians were callednazarenes before they were called christians.38 the rituals of the nazarenebrotherhood can be clearly seen in the christian church today. the nazarenes woreblack and so do most christian clerics. at qumran they had a ritual bath to wash awaytheir sins. this became the christian baptism. they had a meal of bread and winewhich became the christian mass. w. wynn westcott was a founder of the satanicorder of the golden dawn in england which would later

coming of emmanuel every christmas. think of allthose children who have been dressed up as mary, joseph, shepherds, wise men,donkeys, cows and sheep. this fantasy has been used to indoctrinate countlessgenerations to believe that this is how it all happened, when, in truth, the nativityand the christmas story are the acting out of translation errors, an invention of stfrancis, and the mid-winter rituals of pagan beliefs. i say, jenny and johnny, beforeyou don those costumes this year, can i have a quiet word?the christian eucharist, when they eat bread and drink wine to symbolise thebody and blood of christ, originates with a cannibalistic ritual when they ate anddrank the real thing in animal and human sacrifices. most of the christian termscome from the greek, including christ and chris

festos, he was certainly a high initiate ofthe rosicrucian order. those enthusiasts who for years have struggled to identify sirfrancis bacon as the true bard of avon might long since have won their case had theyemphasised its most important angle, namely, that sir francis bacon, the rosicrucianinitiate, wrote into the shakespearean plays the secret teachings of the fraternity of r.c.and the true rituals of the freemasonic order, of which order it may be discovered that hewas the actual founder.22the rituals and symbols of freemasonry can be traced back to ancient egypt andbeyond. in truth, its knowledge of sacred geometry, numbers and form, go back to beforethe last cataclysm. the dionysiac artificers or architects, composed of initiates of thebacchus-dionysus (sun) mysteries whose role i

me at 36 cravenstreet, near trafalgar square in london, found the remains of ten bodies, six of themchildren, and they have been dated to the time that franklin lived there. the cover storyappears to be that he and his house mate must have been into grave robbing or buyingbodies for medical research. given that franklin was a member of a group involved inritual sacrifice, in line with the ancient rituals of the babylonian brotherhood, doesanyone seriously believe that? oh yes, one other thing. it was these two satanists,benjamin franklin and sir francis dashwood, who produced a prayer book whichbecame the basis for the christian book of common prayer! as dashwood was alsoknown as lord le despencer, their work became known as the franklin-despencerprayer book and, in the united states, it w

ofdavid or seal of solomon and this same symbol is now on the flag of israel. peoplethink it is a jewish symbol because of its name and use, but this is nonsense. one wasfound on the floor of a 1,200 year old muslim mosque which stood on the site of presentday tel aviv.1 the jewish writer, o.j. graham, in his work, the six pointed star, says..the six pointed star made its way from egyptian pagan rituals of worship, to the goddessashteroth and moloch. then it progressed through the magic arts, witchcraft (includingarab magicians, druids and satanists. through the cabala to isaac luria, a cabalist inthe 16th century, to mayer amschel bauer, who changed his name to this symbol, tozionism, to the knesset (parliament) of the new state of israel, to the flag of israel, and itsmedical organisati

aining. the ss was run and governed as a black magicsecret society. their rituals were taken from others such as the jesuits and the knightstemplar. the highest ranking initiates were the 13 (here we go again) members of thegrand council of knights led by their grand master, heinrich himmler, and the blackrituals were performed at the ancient castle of wewelsberg in westphalia. they celebratedthe rituals of the nordic pagans and the summer solstice. here they worshipped satan,lucifer, set, whichever name you prefer. prince bernhard, one of founders of thebrotherhood front, the bilderberg group, and an extremely close friend of prince philip,was in the ss. black magic and the esoteric arts pervaded all that hitler and the nazis did,even down to the use of pendulums on maps to identify the p

emphasised the idea of german military glory. the massswastika banners in black, white, and red, filled the consciousness of the participants in therally with national socialist ideology. the ballet-like precision of the movement of theuniformed party members, all acting in unison, evoked from the unconscious, the principlesof war and violence which the ancients symbolised as mars. and the prime rituals of therallies- hitler clasping to other banners the blood banner carried in the munich putsch of1923- was a quasi-magical ceremony designed to link up minds of living nazis with thearchetypal images symbolised by the dead national socialist heroes of the past. the religio-magical aspects of the rallies were emphasised by the fact that their high points werereached after dusk and took place

ofapollo at delphi in greece and in the ruins of a greek theatre on that site she performedan ancient rite known as the greeting of the sun. she performed this, according to jamesshelby downard, with the expertise of an aleister crowley.20 another stop on her tourwas the island of santorina with its reputation for vampires. the origin of the vampirestories are the blood drinking and blood sucking rituals of the brotherhood and theirenergy sucking rituals, also. the vampire stories put the truth before our eyes in a waythat we think is only fiction. this is something the brotherhood loves to do via its biggestvehicle for communication, hollywood, a name which comes from the holly bush, theholly (holy) wood of the druid magicians. hollywood is called a place of magic. exactlywhat it is. its

DEITUS

lead to the ruin of the operator. when the magician reaches the point of total insanity he will finally hear the voices of the spirits and enjoy the treasures he has longed for, but he alone will hear the voices and his gold pieces will be bottle-caps and his diamonds rocks from the ground, and the demons will laugh him to scorn for his greed as he dies alone and miserable, a wretch of a man. the rituals of the grimoires are a trap to ensnare the deluded. they set the magician upon a downward cycle of self-destruction. the flaw inherent in every grimoire is that the magician is instructed to command the spirit to appear visibly and to satisfy his demands. in order for the operator to see the spirit visibly, he must reach a point of total insanity. if the spirit does not appear visibly, the

DEMONIC BIBLE

n the local paper, the province, and maclean s magazine. he was also interviewed on cbc radio. representing the fact that the embassy of lucifer was still underground and that it would be several years before the rise of lucifer, the embassy of lucifer was also known then as the order of anubis. he published the newsletter: the black jackal, and presented for the first time the demonic bible. the rituals of the demonic bible (as it existed at that time) were published in the black jackal over a period of five months. in 1996, mr. miller began work as a port inspector& marine surveyor for sgs, an international inspection service and in 1997, his daughter kayla victoria miller was born. by this time, he had settled into the domestic life and had retired from active involvement in satanism. h

d, no devil just an eternal twilight where life lingers; an ethereal plane if you will just beyond the material realm. whether this experience was a literal reality or purely subjective, one thing was certain. he was no longer the person he had been. he crossed the abyss and come face to face with his true self he had become a magus. once again he began work on the demonic bible. he performed the rituals of the demonic bible again, the rituals that he had performed many times over the years. this time, however, he spoke the word which would destroy the universe and all within it and create a new universe he spoke the word deitus. he understood that by thelema and by xeper, he had willed to come into being as a god he had attained deitus. in may, 2000 the aeon of lucifer began. the articles

e was shown to the magician john dee. dee translated eighteen of the "demonic" keys from the strange demonic language in which the demonic bible is written. when dee translated his keys from the demonic bible he named them the enochian keys. they are not, as is commonly believed, named for the enoch who "walked with god" but rather for enoch, the son of cain. cain was the first man to perform the rituals of the demonic bible and he murdered his brother as a sacrifice to the ancient ones. his son, enoch, was given to the serpent from birth. this demonic language revealed to dee during his scrying experiments is written in an ancient script which has been passed down for centuries by practitioners of the black arts (many of them unaware of its origins. this script has been called by various

spirits. white magicians stand inside protective pentagrams wearing protective amulets to shield themselves from the forces they call upon. in the satanic bible, anton lavey mocked the hypocrisy of those who attempted to protect themselves from the forces they called upon for aid. satanic priests have known that the "forces of darkness" could be invoked (or "evoked) into the sorcerer's body, but rituals of this type have not before been made available to the aspiring wizard because of the inherent danger involved. in other satanic rituals demons are invoked as external forces (friendly, perhaps, but external to the magician) which may be directed and controlled by the satanist. many less-experienced practitioners still fear these forces which they call upon as something alien to themselve

e will experience prophetic dreams. if a grimoire says that the spirit sitri "enflameth the love of women" then the invocation of the spirit called sitri will stimulate an area of the brain responsible for personal magnetism and charisma, making the sorcerer more attractive to members of the opposite sex. rituals from other systems of magic may be incorporated into the demonic bible, however, the rituals of the demonic bible may not be performed within another system of magic or within a group whose members have not all performed these rites and advanced to the same level. the reason for this is that the rituals of the demonic bible have a profound psychological impact upon the psyche. improper use of these rituals can cause "demonic possession "mental illness" or abnormal psychological st

let of set, and other satanic texts, or might simultaneously perform the pathway working of the ona septenary system. it is possible that the magician may dedicate a lunar month to forming each of the alignments described in the demonic bible. the magician may adapt the demonic bible as he feels is appropriate so that it is harmonious with his past magical workings and comes naturally to him. the rituals of the demonic bible are similar to those of the necronomicon or the sacred magic of abramelin the mage in that, unlike a mere book of spells for love, power, wealth, or the destruction of one s enemies, the demonic bible presents a series of rituals that the magician can use to initiate himself. all of the rituals in the demonic bible form a single ritual working which the magician may sp

ave become the devil incarnate) 7. partner recites any preliminary statements( i am the goddess of darkness) 8. celebrant and initiate recite incantation together three or more times. 9. both drink from chalice as a sign of communion with the forces of darkness. 10. celebrant and partner come together in sexual union. 11. extinguish candles; allow light to once again enter the ritual chamber. the rituals of the demonic bible may be undertaken by a group or coven. if this is the case, each participant chooses a dark god/goddess as his personal archetype. the high priest performs the rituals to cross the gates of hell and become the devil incarnate. he then adopts the name of a particular archetype, such as satan or lucifer, and is known from then on by that name within the coven. he then in

quired for the performance of the rituals described in the demonic bible. the exception to this rule is the performance of the rituals by a group or coven. group rituals require the use of a sword, a dagger, and other ceremonial tools in order to focus and direct the group s magical energy. the ritual tools should be purchased new, consecrated to the dark lord, and set apart solely for use in the rituals of the demonic bible. also, they should be the real thing. a makeshift stick will not evoke the same level of emotional energy from the participants, and hence will not be as powerful, as a genuine magical sword. this applies to all of the ritual implements. here then is a short list of ritual tools you will require, followed by a sample ritual working which a coven may wish to employ. rit

aft through the ages, it is men chosen as lovers to the dark goddess who have been the most powerful magicians of legend. the greatest of these men were worshipped after their deaths as gods. the prophets of every major religion were magicians, practitioners of the black arts, and lovers of the dark goddess. from all that i have written in this and the preceding sections, you may realize that the rituals of the demonic bible contain several fallacies. i have said that the devil is female, not male. how then can a man become the devil incarnate if the devil is female? i have also said that the names satan, lucifer, belial, etc. are titles for the dark goddess. how can the magician cross the gate of satan or the gate of lucifer? i have said that the key to understanding deitus is the realiza

demonic bible is a renunciation of all gods. there are many apparent fallacies in the demonic bible. i came to realize the fallacies after many years of performing the rituals. i have left the rituals as they are, however, for the benefit of the novice practitioner. just as a child learns to call a creature cat then later learns it is not a cat but a feline, so will the magician who performs the rituals of the demonic bible begin by renouncing all gods; then invoke the names of all the gods; realize that there are no gods; then declare himself a god; and finally renounce himself. i have left the rituals in the form that i myself performed them. the experienced magician may find some of the rituals trivial for he will have already progressed somewhat along the path through other rituals he

begin by renouncing all gods; then invoke the names of all the gods; realize that there are no gods; then declare himself a god; and finally renounce himself. i have left the rituals in the form that i myself performed them. the experienced magician may find some of the rituals trivial for he will have already progressed somewhat along the path through other rituals he has performed. together the rituals of the demonic bible form a complete system of magic which should allow a novice to progress to an eventual understanding of deitus. the rituals bath of purification on the night you begin the rituals of the demonic bible, prepare a bath with salt water, light black candles, light incense, and recite an incantantion to the dark lord. i wrote the following invocation for my own use when i d

bible form a complete system of magic which should allow a novice to progress to an eventual understanding of deitus. the rituals bath of purification on the night you begin the rituals of the demonic bible, prepare a bath with salt water, light black candles, light incense, and recite an incantantion to the dark lord. i wrote the following invocation for my own use when i decided to rebegin the rituals of the demonic bible. you will, of course, have to write your own invocation, but this should serve as an example. thelema, xeper, deitus, i have willed to come into being as a god. this is the law of the aeon of lucifer. this is the law of the aeon. the word of the aeon is deitus for man has become god, lucifer has risen, the heavens have been conquered; the ancient ones rule once more. b

DIABOLUS

egyptian magic, e.a. budge 10 connections between shabbathai, the sphere of saturn being the witches sabbat10. here we find the manifestation of the adversary in a universal and initiatory role. the modern magician and sorcerer must be willing to focus on the beneficial and useful aspects of sethian magick within a now type of context, in other words utilize the will to invigorate and empower the rituals of sethan, which by you set is made great within. ii. ahriman the persian devil and the whore of darkness pondering on the end, zurvan delivered to ahriman an implement (fashioned) from the very substance of darkness, mingled with the power of zurvan, as it were a treaty, resembling coal, black and ashen. and as he handed to him he said: by means of these weapons, az (concupiscence) will d

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

y influenced by that organization. hexagram: a star of six (6) points formed by two overlapping equilateral triangles. also called the star or shield of david, it is the symbol of modern day jewish faith. in modern magick, it is used to evoke (q.v, invoke (q.v) and banish (q.v) the spirits and powers of the seven ancient planets. a celestial symbol of the macrocosm (q.v) in the greater and lesser rituals of the hexagram. see lbrh (q.v. this figure is used by members of the order of the astral star when a figure involving planetary operation requiring the applications of elemental (q.v) fire (q.v) or water (q.v) is needed. hexagram, unicursal: a hexagram (q.v) that is drawn with a single, unbroken, reflecting line. this figure was developed by aleister crowley, and is used by members of the

r, fight, danger, cuts, heat, burglary, hate, rage. mathers, samuel lidden [macgregor: born 1854 in hackney of east london england, and died in 1918 of influenza. a co-founder of the hermetic order of the golden dawn [g.d](q.v, who became the leader and guiding light of the group until schisms developed circa 1900 and the group divided into numerous factions. most noted for writing the initiatory rituals of the hermetic order of the golden dawn (q.v) from a cipher manuscript. he was responsible for the interpretation and eventual publication of many classic grimoires (q.v) of ceremonial magick (q.v) including the sacred magic of abramelin the mage, the greater key of solomon the king, the goetia of the lesser keys of solomon the king, and the armadel of magic. additionally, s.l. mathers tr

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

DION FORTUNE PSYCHIC SELF DEFENSE

owever, which may not be so well known, and that is the frequency with which psychic happenings are reported in connection with vicarages. in enquiring among friends and fellow-workers for data in connection with the research that has gone to the making of this book, i have been astonished how frequently a vicarage has been mentioned in connection with the phenomena of which i have been told. the rituals of the church are, of course, ceremonial magic, 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

ting of harmful auto-suggestions. the other method, which we will call the invocative, consists in the invocation of external potencies and the employment of formal methods for the focussing of their force. this method has many gradations of complexity and an infinite variety of technique. it ranges from the simplest prayer which calls upon christ with the sign of the cross, to the most elaborate rituals of exorcism performed with bell, book and candle. the essence of the system lies in the attempt to dissect out from the general force of good the particular aspect of energy that is needed, and the use of some symbol to act as the magical vehicle of that force upon the plane of form. this symbol may be a mental picture of the blue robe of our lady; it may be the action of making the sign o

DONALDTYSON BLACKMAS

novel justine and in the nineteenth century french writer joris-karl huysmans' novel la bas. there is a general consensus among those who have researched the subject that the black mass is largely a literary fiction, and was never practiced by groups of witches (if groups of witches ever even existed. witches were accused during the witch trials by the inquisition of defiling the instruments and rituals of the church, but these accusations have very little merit. they appear to have been largely the perverted fantasies of the monks and priests who 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. ther

times 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 england by members of the hell-fire club. possibly it was also done in the russian royal court. it is unlikely that black masses were ever used in the rituals of the knights templar, even though the knights were accused of trampling and spitting on the cross. black masses formed a part of the religious practices of the late anton szandor lavey and his los angeles based church of satan, founded in the 1960s, in the sense that these rituals were performed in honor of the devil and involved a parody of the church mass. however, lavey always asserte

DONALDTYSON DEMON

e and malice, while the demon that inhabits their body delights in their despair and hatred. according to this opinion, which seems to me to have considerable merit, the prisons are filled with those who have voluntarily given up control over their own souls and are hosts to demons. the longer a demon holds residence within a person, the more difficult it is for that person to cast the demon out. rituals of exorcise can aid an individual to expel a demon, but are only effective when the afflicted person sincerely wants to be helped. a demon is expelled when its host simply refuses to obey its directives to commit criminal and hurtful actions. there is no advantage for a demon when a human being ignores its temptations, and ceases to surrender to its abuse and intimidations. the demon leave

DONALDTYSON 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 number. how are we to understand a miracle to function? certainly not by seeking its explanation in the ordinary laws of physics. this is a fool's errand, since by definition a miracle transcends such laws. if a miracle can be explained by physics, it is not a miracle. for an event to be miraculous, the cause of the event must tra

DONALDTYSON POSSESS

e. when a spirit is in contact with your face, you may experience difficulty breathing. it is as though the body of the spirit thickens the air slightly. this can trigger mild asthma attacks in those who suffer from asthma. at a higher level of communication, spirits may be deliberately invoked or evoked. invocation is used to call a spiritual being into your body, or into the magic circle during rituals of invocation (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 pur

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 mind and body. if, as sometimes happens, it is necessary to deal with lower spirits who may be hurtful, you always evoke them outside the bounds of the magic circle. spirits are usually

DONALDTYSON SIGIL

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

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d in the hermetic order of the golden dawn (gd, crowley believed that he had reached the exalted stage of the silver star and was thus a secret chief of the golden dawn. after 1906 crowley launched his own order of the silver star, or a a, using rituals and teachings taken from the golden dawn. in march 1909 he began publishing the magazine the equinox, as the official organ of the a a, including rituals of the outer order of the society in the second number. this alarmed members of the golden dawn, who wished their rituals to remain secret, and s. l. macgregor mathers, one of the golden dawn chiefs, took legal action to restrain crowley from continuing to publish the rituals. although a temporary injunction was granted, mathers did not have funds to contest an appeal setting this aside, a

e stairway to heaven. new york: avon, 1980. the 12th planet. new york: avon, 1976. story, ronald. the space gods revealed: a close look at the theories of erich von daniken. new york: harper& row, 1976. von daniken, erich. chariots of the gods? new york: g. p. putnam s sons, 1969. in search of ancient gods: my pictorial evidence for the impossible. london: souvenir, 1974. ancient mysteries secret rituals of pagan religions, known only to select initiates who had qualified for higher spiritual development. such mysteries were kept apart from popular worship, and initiates had to take a binding oath of secrecy, so that even today our knowledge of the mysteries is partly conjectural. typical mystery cults were those of eleusis in greece from about 1500 b.c.e, in turn deriving from the mystery

um just as norse paganism appeared to be in a growth phase. former members began to form new associations such as the asatru alliance and the ring of thoth. in 1992 mcnallen returned to active leadership as an asatru, founding the asatru folk assembly and reissuing the runestone. sources: hundingbani, heigi. the religion of odin-a handbook. red wing, minn: viking house, 1978. mcnallen, stephen a. rituals of asatru. breckenridge, tex: asatru free assembly, 1985. asatru alliance the asatru alliance is one of several groups operating in north america that continues the revival of asatru (literally faithfulness to the germanic deities) faith begun by the asatru free assembly in the early 1970s. the assembly disbanded in 1987 and the alliance is one of several organizations that emerged to fill

age, a periodical for the warrior guild, appeared. the new afa has even gone to court to protect the remains of an ancient man, believed to be caucasoid, discovered in america. as of the end of the 1990s, the revived assembly is still very much a small emerging organization. it may be contacted at p.o. box 445, nevada city, ca 95959. website: http/ www.runestone.org. sources: mcnallen, stephen a. rituals of asatru. 3 vols. breckenridge, tex: asatru free assembly, 1985. what is the norse religion? turlock, calif: the author, n.d. asbestos asbestos is so called from being inextinguishable even by showers and storms, if once set on fire. the name derives from an ancient greek term for a fabulous stone. pagan peoples made use of it for lights in their temples. plutarch records that the vestal

ates to the time of king solomon in israel. over the years it has disappeared on several occasions, but as god sees fit, spiritual personages are called forth to reestablish it. in the past, such an effort was reinitiated by the incas. maestre gabriel traced his own introduction to the substance to a people who continued its use from incan times though the incan ritual and doctrine had been lost. rituals of the uniao de vegetel have some resemblance to the santo daime, the older ayahuasca group in brazil. it includes the consumption of the drug and the singing of the songs that were received by maestre gabriel. the group has more than 75 centers in brazil, and may be contacted through its webpage at http//www.udv.org.br/udvpag01-ing.htm. in 1991 and 1995, the uniao organized international

associate informally in the 1960s in what was described as the circle of chaos. a more formal organization, the initiates of thanateros (iot, was created in 1977. early experiments in rituals were produced by ray sherwin, and published as the book of results and the theatre of magick. these were followed in the later 1980s by the more popular work of peter j. carroll whose liber null contains the rituals of the iot. carroll also put together a training manual covering the theory and practice of chaos magick, psychonaut. the iot may be contacted at bm sorcery, london wc1n 3xx, united kingdom. its webpage is at http//www.chaosmagick.org. sources: carroll, peter j. liber null& psychonaut. york beach, maine: samuel weiser, 1987. savage, adrian. an introduction to chaos magick. new york: magick

er 8,000 copies, exhibiting a constant interest in aleister crowley. sources: crowley, aleister. confessions. new york: hill& wang, 1969. the holy books of thelema. york beach, maine: samuel weiser, 1983. magick in theory and practice. new york: castle books, 1965. reprint, st. paul, minn: llewellyn publications, 1989. magick without tears. st. paul, minn: llewellyn publications, 1973. the secret rituals of the o.t.o. new york: samuel weiser, 1973. king, francis. the magical world of aleister crowley. new york: coward, mccann& geoghegan, 1978. melton, j. gordon, and isotta poggi. magic, witchcraft, and paganism in america: a bibliography. new york: garland publishing, 1992. parfitt, will, and a. drylie. a crowley cross-index. avon, england: zro, 1976. suster, gerald. the legacy of the beas

he beginning of the twentieth century, demonology was unfashionable, even in occult circles, but during the occult boom of the 1960s and 1970s, the theme of demonic possession was revived in conservative christian circles and given widespread coverage in books and movies like the exorcist, by william p. blatty. the idea of demons became a divisive force in the church, with some churchmen reviving rituals of exorcism and others remaining adamant in their unwillingness to endorse ancient concepts of demonology. at any rate, the sensationalist aspect of possession by demons is in keeping with the apocalyptic character of modern life, and demons have once again become part of theological discourse. sources: bodin, jean. de la demonomania des sorciers. paris, 1580. conway, moncure d. demonology

erpent being the central object of their mysteries. marcos, a disciple of valentinus, and founder of the marcian sect, reportedly celebrated mass with two chalices, pouring wine from the larger into a smaller, and on pronouncing a magical formula, the vessel was filled with a liquor like blood. other sects practiced divination and prophecy by using female somnambules. some of the sects engaged in rituals of a sexual nature. the gnostic talismans were mostly engraved on gems, the color and traditional qualities of the jewel being part of its magical efficacy. they used spells and charms and mystic formulas, said to loose fetters, to cause blindness in one s enemies, to procure dreams, to gain favor, to encompass any desire whatsoever. in a greek gnostic papyrus the following spell of agatho

nd ipsissimus 100 =10. selected candidates who passed the adeptus minor grade might qualify for admission to a secret second order.the ordo rosae rubeae et aureae crucis (order of the red rose and cross of gold. behind the second order loomed the so-called secret chiefs, equivalent to the fabled mahatmas of the theosophical society. these chiefs might be contacted on the astral plane. the complex rituals of the order were partially revealed in the journal the equinox by aleister crowley, who joined the golden dawn in november 1898 and left early in 1900. a more detailed record of the teaching, rites, and ceremonies was later published by israel regardie in four volumes (1937.40. although the rituals of the golden dawn were little more than a rather complicated freemasonry embroidered with

, 1989. what you should know about the golden dawn. phoenix: falcon press, 1983. roberts, marie. british poets and secret societies. totowa, n.j: barnes& noble, 1986. s.m.r.d, frater, et al. the secret workings of the golden dawn: book t the tarot. cheltenham, england: helios book service, 1967. torrens, robert george. the inner teachings of the golden dawn. london: neville spearman, 1969. secret rituals of the golden dawn. wellingborough, england: aquarian press, 1973. wang, robert. an introduction of the golden dawn tarot. new york: samuel weiser, 1978. wang, robert, and chris zalewski. z-five: secret teachings of the golden dawn. st. paul, minn: llewellyn publications, 1991. zalewski, patrick j. golden dawn enochian magic. st. paul, minn: llewellyn publications, 1990. secret inner order

ituals of the golden dawn. wellingborough, england: aquarian press, 1973. wang, robert. an introduction of the golden dawn tarot. new york: samuel weiser, 1978. wang, robert, and chris zalewski. z-five: secret teachings of the golden dawn. st. paul, minn: llewellyn publications, 1991. zalewski, patrick j. golden dawn enochian magic. st. paul, minn: llewellyn publications, 1990. secret inner order rituals of the golden dawn. phoenix: falcon press, 1988. golden dawn, hermetic order of the (1982) the original hermetic order of the golden dawn (hogd, founded in 1888, became the origin of magical activity of the twentieth century. though short-lived, it members went on to found and lead groups that carried on its traditions. the main body of documents generated by the order have been published

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

. the wonders of the invisible world. observations as well historical as theological, upon the nature, the number, and the operations of the devil. boston: benjamin harris, 1693. mather, increase. essay for the recording of illustrious provinces. boston, 1684. mathers, moina (1865.1928) moina mathers, a leading member of the hermetic order of the golden dawn (hogd, was largely responsible for the rituals of this ground-breaking magical organization. born on feburary 28, 1865, as mina bergson, she was the daughter of jewish parents and the sister of noted philosopher henri bergson. her brother was a professor at the university of paris, the winner of a nobel prize (1927, and president of the society of psychical research. he authored the noted volume creative evolution, in which he articula

dership in what had become an expansive international asatru community. he revived the runestone and founded a new fellowship group, the asatru folk assembly, modelled on the previous asatru free assembly. he has also continued his global travels, beginning with africa and bosnia in 1993. he maintains the internet page for the new assembly at http//www.runestone.org. sources: mcnallen, stephen a. rituals of asatru. 3 vols. breckenridge, tex: asatru free assembly, 1985. what is the norse religion? turlock, calif: the author, n.d. mead, g(eorge) r(obert) s(tow (1863.1933) theosophist, scholar, and writer on gnosticism and early christianity. born march 22, 1863, he was educated at st. john s college, cambridge (m.a, 1885. in 1884 mead joined the theosophical society, and in 1889 he gave up h

ed in smoke or cloud, in the midst of which appeared a human face, like the countenance of the chevalier de saxe, from which issued a loud and angry voice, exclaiming in german, carl, was wollte du mit mir (charles, what would thou do with me) by reiterated exorcisms schrepfer finally dismissed the apparition, and the terrified spectators dispersed fully convinced of his magical powers. since the rituals of magical evocation date back to the ancient east, it is not surprising to find that european rituals have parallels in arabia, persia, india, china, tibet and japan. in the modern occult revival, such rituals have been popularized side by side with european traditions; various hybrid forms have also evolved (see also ceremonial magic; magical diagrams; magical instruments and accessories

human beings the magical passwords that carried them through barrier after barrier, dividing species from species. above all being is god, the non-being, who is apprehended only by negation. when we are raised out of our weakness and on a level with god, it seems as though reason were silenced for we are above reason. in short we become intoxicated with god. proclus was an adept in the invocation rituals of every people in the world, and a great magical figure. with the advance of byzantinism, he represented the old world of greek thought, and even those who wrote against him as a heathen show the influence he exercised on their doctrines. thus dionysius attempted to accommodate the philosophy of proclus to christianity, and greatly admired his asceticism. the theology of the neoplatonists

e same doubts that have discouraged continued research on spirit communication. such experiments as the conjuring of philip by members of the toronto society for psychical research have done much to call into question the possibility of investigating spirit survival and working with a spirit hypothesis. exorcism pagan and christian beliefs in demonic obsession and possession brought about complex rituals of exorcism, designed to drive out the diabolical entities. although such rituals had virtually fallen into disuse in christian countries with the more pragmatic materialist philosophy of the twentieth century, they were revived on a startling scale with the occult boom of the 1960s. the theme permeated popular books and movies through the early 1970s and led to a revival of forgotten ritu

such as astrology and the tarot have been redefined as counseling methodologies, and wiccans have joined together to denounce anti-witchcraft activities as religious bigotry. in ancient times, it was believed that apparent deviations from natural law involved mysterious and miraculous supernatural or occult (i.e, hidden) laws, deriving from gods, invisible entities, or the souls of the dead. the rituals of magic were designed to evoke entities and spirits, to ward off misfortune, or to perform actions in defiance of natural law, such as obtaining knowledge of distant or future events, causing injury or death to one s enemies, or securing sudden wealth (usually in the form of gold. in most tribal cultures, shamans or similar practitioners claimed the specialized ability to work magic, espe

tinuing paranormal phenomena as evidence of survival. in pre-modern cultures occultism was an integral part of a religious worldview deriving from the mystery, wonder, and fearfulness of the environment in which human beings found themselves. by the middle ages, the occult had been separated from its religious base and competed with the dominant religious belief and practice. the magic spells and rituals of the middle ages contain popular practices of pre-christian religions in the mediterranean basin. one s opinion of the validity of the occult and the meaning of claimed paranormal phenomena depends in large part upon one s philosophical or religious viewpoint. from the early nineteenth century on, the successes of science and technology in achieving apparent miracles led to the widesprea

ades. during this time he wrote several additional books on masonry (and left behind a number of manuscripts still unpublished, but is still remembered for his early text and reformed rituals. he died in washington on april 2, 1891. in 1899 the scottish rites erected a statue of pike in washington. ninety years later, civil rights activists brought up the old accusation of pike having written the rituals of the ku klux klan and demanded that it be removed. lacking clear evidence of their accusations, they were unsuccessful. sources: brown, walter lee. albert pike, 1809.1891. fayetteville: university of arkansas press, 1997. duncan, robert lipscomb. reluctant general: the life and times of albert pike. n.p, 1961 [pike, albert. morals and dogma of freemasonry. 1871, 1905. reprint, kila, mont

f antilia: utopian brotherhoods and secret societies in the early seventeenth century. leiden: brill, 1998. gardener, f. leigh. a catalogue raisonne of works on the occult sciences. vol. 1 of the rosicrucian books. privately printed, 1923. howe, ellic. the magicians of the golden dawn. london: routledge& kegan paul, 1972. mcintosh, christopher. the rosy cross unveiled: the history, mythology, and rituals of an occult order. wellingborough, england: aquarian press, 1980. pryse, f. n, ed. the fame and confession of the fraternity of r:c: commonly of the rosie cross. by eugenius philalethes. now reprinted in facsimile together with an introduction, notes and a translation of the letter of adam haselmeyer. societas rosicruciana in anglia, 1923. silberer, herbert. the hidden symbolism of alchem

arte magica. san francisco: level press [1974. magical diaries of aleister crowley. edited by john symonds and kenneth grant. montreal: next step publications, 1972. the magical record of the beast 666. edited by john symonds and kenneth grant. montreal: next step publications, 1972. culling, louis, ed. a manual of sex magick. st. paul: llewellyn publications, 1971. king, francis, ed. the secret rituals of the o.t.o. new york: samuel weiser, 1973. sexuality, magic, and perversion. secaucus, n.j: citadel press, 1972. sexton, george british secularist teacher of the nineteenth century. robert owen invited his attention to the phenomena of spiritualism. after a crusade against its doctrines, personal experiences with the davenport brothers convinced sexton of their genuine validity. continui

ss from the scene. while several large denominations remain, many of the young talented mediums have formed independent churches or passed into the new age movement. sources: baer, hans a. the black spiritual movement: a religious response to racism. knoxville: university of tennessee press, 1984. jacobs, claude f, and andrew j. kaslow. the spiritual churches of new orleans: origins, beliefs, and rituals of an african american religion. knoxville: university of tennessee press, 1991. murphy, larry g, j. gordon melton, and gary l. ward. encyclopedia of african american religions. new york: garland publishing, 1993. the spiritual clarion (periodical) one of the first american periodicals serving american spiritualism. it was published in auburn, new york. spiritual community guide see new co

a (sexual intercourse. from hinduism, tantric beliefs and practices passed into buddhism and became a notable part of tibetan buddhism. knowledge of tantric yoga began to appear in the west in the early twentieth century within the writings of sir john woodroffe (who wrote under the pseudonym arthur avalon. however, it was not until the 1970s, with the volume of omar garrison, that details of the rituals of the left-hand path were written down and published in the west. subsequently, a number of texts have appeared. a measurable number of modern tantric teachers first became familiar with tantric yoga through bhagwan rajneesh (later known as osho. through the twentieth century, a form of sexual occultism usually associated with magician aleister crowley arose out of western ceremonial magi

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

en and oman, across the arabian sea to the mouth of the indus river, and up into the indus valley. in india, this religion is called tantra, and is often referred to in the west as the tantras. when the aryans invaded northern india in the fourteenth 8- f e 3 century bce, they encountered a dark-skinned people inhabiting the sandya hills above the indus valley, for whom the tantric traditions and rituals of shiva/shakti were centuries old. the tantric tradition is one of the most poorly understood and misrepresented of the world s mystical traditions. the written books of the tantras (called tantra shastra, such as the mahanirvana tantra and the satchakracidrupini, are distinct from the vedic/upanishadic literature of the sanatana dharma.37 many of the primary names of the divine in the ta

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

,1915, p. 3. but westcott was unwilling that the onus of creation should be placed on his shoulders alone; an additional, more esoteric creator was also needed. being a competent occultist, westcott accordingly created the creator. at some time during 1887 westcott had obtained, fromwhatsource he never made clear,a seriesof manuscripts in cipher, which proved, upon decoding, to be outlines of the rituals of an occult order. also among the manuscripts was the_'goldendemonsthatnonecanstay'107name of a germanadept-frauleinanna sprengel, or soror sapiens dominabiturastris-togetherwithher address at stuttgart. westcott promptlywroteto her and, in november 1887, received an effusive reply appointing him to the grade of adeptus exemptus and authorizing him to found' a new english society of the g

arriedoutfor personal gain.thehermeticorderof the goldendawnwas created in order to further the systematic studyofthe occult sciences and was immediately welcomed by the occult establishment of its day (although madame blavatsky had reservations until she was reassured that membership of theorderwouldnotdeplete the ranks of the theosophical society. it offered its members a sequence of initiatory rituals of a very eclectic nature that combined egyptian, kabbalistic, and rosicrucian symbolism, togetherwithprescribed courses of study appropriate to each step in the five grades oftheouterorder-thegrades being those of neophyte, zelator, theoricus, practicus, and philosophus. each grade above that of neophyte was relatedtooneof the ten sephiroth of the kabbalistic treeof life, and these contin

al leading hints: waite did pointoutthat the four tarot suits of cups, wands, swords, and pentacles correspond to the grail hallows,buthe left his readers to draw from thiswhatconclusions theycould-theywere drawn together for the members of his order. at first the synthesis was tentative,butas the last vestiges of magic dropped awaywiththe passing of the independent and rectified rite, and as the rituals of that rite were transformed into the religious ceremonies of the fellowshipofthe rosy cross, it became more sure.andinthe true understanding of the secret tradition lay the essential difference between the oldorderand the new; by its very nature the independent and rectifiedritecouldnotentirely rid itself of the magical practices of the originalr.r.eta.e.-nordid its members wish it to do

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

the same year was elected supreme magus of the rosicrucians. and during that same decade he made the discovery that was to bring him a doubtful kind of immortality. in1887,according to his own story, westcott acquired and translated a strange manuscript that had been written in a cipher, to which, fortunately, he possessed the key.themanuscript contained the rough draft of a series of initiatory rituals of a quasi-masonic nature.italso contained the name and address of a german adept to whom westcott wrote and from whom he received the authority to found the isis-urania temple of 'die goldene dammerung; in westcott's english this became the golden dawn.thetale of the magical manuscripts upon which the order based its very being has been told in countless versions, no two ofcreationz]which

ouse at acton, abutting onhornlane, in proximity to the great western railway station; but it came to anendwith the marriage ofmawahanu thesi, when the house of the second order was located at penywern road, earl's court, in convenient premises for something like ten years.itwas during this prosperous period that frater sacramentum regis, en255 dorsed by the adepti minores, relegated the original rituals of the golden dawn to a place in the archives and produced othersdenooo,retaining a certain rootinsome so-called cipher manuscripts which constituted the source and warrant whereon the rite was based.thefact of their existence, however, was known only to a few.waite retained the outer order rituals with little change until1910,when they were heavily revised, or as heputit 'newly constructe

superb procession of divine names by which the studentofmagic really compels himself to exaltation, whilst he purports to be compelling the spiritsoftheair."a slip of paper hidden in the grimoire givesyet more of the received wisdom of the golden dawn:'la,my beloved son and very dear disciple, i bequeath to thee this grimoire, the companion of my labours, wherein are faithfully set forth the true rituals of magic, together withallthings needful for the prosecution of that most divine experiment on which thou art set: to wit, the word, the sign, and the way. guard well that secret knowledge, remembering the four oathsofthy initiation: to dare, to will, to learn, and to conceal. but as to this book, have no fear lest the profane and those unlearned in philosophie discover aught therein, sinc

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

GILBERT THE MAGICAL MASON

rom the insupportable flame of the majesty of god, and are beyond the influence of any that dwell in the world of form.70themagical mason[this paper was read to the members of the isis temple of the golden dawn at an unrecorded date.itwas preservedbythe revd w. a. ayton and later came into the possession of a. e. waite.]7.courageversus obsessionthere are very few passages, my dear fratres, of the rituals of the g[olden] d[awn] that are not pregnant with meaning, and very few that are not of someusefor some purpose or another. call to remembrance on this occasion the solemn warning, which has been conveyed to everyone of you in turn, by the honoured hiereus when standing above you with sword out255 stretched, he recited these memorable words:'child of earth -remember255thatfear isfailure255

hese sounds were represented by signs, and an alphabet was born. writing was first appliedtothe edicts of kings, and then to record the titles of the dead, and lastly to preserve the fragments of knowledge as they were gained, and also to preserve and perpetuate the use of formula: of worship which had seemed to be effectual in the propitiation of gods, and from these short and simple prayers the rituals of all religions have been elaborated. as men observed the sun, moon and stars in their courses, they formed the ideas of being superior to themselves in power and glory, enthroned ill those heavenly bodies, and did not doubt that such gods ruled them, catered for them, and at times destroyedthem-hencethe need of a theology, of religious worship, of offerings and of sacrifices. from primev

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

ackenzie died on 3 july 1886, and with appalling insensitivity westcott pestered his widow almost immediately for all the effects of the late supreme grand secretary. when he had obtained from her some 14 packets of constitutions, the warrents of pythagoras and hermes lodges, declairation books, a minute book, various seals and a press for their use, together with some loose papers the manuscript rituals of the rite did not come to him until he purchased them from mrs. mackenzie s second husband, george parratt, in 1908 he set about the business of revival. there was no immediate rush of new candidates but the balustres of the rite from 1887 to 1908 all show the presence of some, if not all, of the requisite officers in each of the lodges. while westcott busied himself in his new role as s

GILBERT R A THE MASONIC CAREER OF A

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

d by 'a doctor of hermetic science (rider, 1917) 48[48] slt, p. 164 when he and i began to talk of these things in letters, or whether what i learned from him decided me to seek initiation' 49[49. as will be seen, what he learned was of yet another source of secret rites, and it was unquestionably the continuing quest for rituals that led waite to freemasonry. he was already dissatisfied with the rituals of the golden dawn in both form and content, and he had determined to reshape them and to divert the course of the order down mystical rather than magical paths; in this endeavour he was supported by marcus worsley blackden, a fellow adept and amateur egyptologist 'a day came when blackden and i began to think seriously of freemasonry and to wonder whether a deeper insight into the meaning

al presence under veils close to the hands of all (vol. 1, p. xi. for freemasonry 'that loss and restoration are essential. the middle term is absence, out of which quest arises. when one of the triad is wanting, whether implicitly or explicitly, the grade is not masonic (vol. 11, p. 379. he further believed that a proper understanding of the tradition in freemasonry would enable him to construct rituals of his own devising, the working of which would lead all those who took part to a spiritual enlightenment of their own. it was thus of crucial importance for waite to gain access to the rectified rite which represented, par excellence, the secret tradition in practice but, while he prepared the ground for his visit to geneva, he was also collecting other rites and planning the moves that w

hotel where in a small smoking-room he ordered drinks for all; they then proceeded to make speeches on the subject of my visit to scotland, on my literary labours, etc, and to these i had to reply. the whole experience was incredibly squalid and yet more curious than i can give an account of in a hasty description. but he had obtained the rites he sought in embarrassing abundance 'i purchased the rituals of the early grand rite from the 4th to the 44th degrees and. found i was also in possession of the order of the temple for scotland which, having regard to my affiliation with the grand priory of england, was the very last thing i wanted. in like manner i am in possession by the most heterodox means possible of the mark degrees of masonry, of a rival royal arch knight of malta, red cross

GLOBAL FREEMASONRY

day freemasons use the name mac benach with respect. scottish masons, who inherited the templars' heritage, returned it to france many years later and established there the basis of the rite known as the scottish rite."8 again, mimar sinan presents a lot of information about the relationship between the templars and freemasonry. in an article entitled "templars and freemasons" it states that "the rituals of the initiation ceremony of the order of templars are similar to those of present-day freemasonry."9 according to dk global freemasonry the warriors and the bankers: a book about the templars the same article, as in masonry, the members of the order of the templars called each other "brother."10 towards the end of the article, we read: the order of the templars and the masonic organizati

similar to those of present-day freemasonry."9 according to dk global freemasonry the warriors and the bankers: a book about the templars the same article, as in masonry, the members of the order of the templars called each other "brother."10 towards the end of the article, we read: the order of the templars and the masonic organization have influenced each other to a noticeable extent. even the rituals of the corporations are so similar as to have been copied from the templars. in this respect, masons have to a great extent identified themselves with the templars and it can be said that what is viewed as original masonic esoterism (secrecy) is to an important extent an inheritance from the templars. to summarize, as we said in the title of this essay, we can say that the starting point o

ain relics that changed the way they saw the world. in addition, many researchers are of the same opinion. there must have been something that led the templars, despite the fact that they had previously been christian and came from a christian part of the world, to adopt a system of beliefs and a philosophy so completely different from that of christianity, celebrate heretical masses, and perform rituals of black magic. according to the common views of many researchers, this "something" was the kabbalah. the meaning of the word kabbalah is "oral tradition" encyclopedias and dictionaries define it as an esoteric, mystical branch of jewish religion. according to this definition, the kabbalah investigates the hidden meaning of the torah and other jewish religious writings. but, when we examin

the kabbalah shows that it is closely connected to ancient astrological systems of belief. so, the kabbalah is far removed from jewish religion and much more closely related to the ancient mystery religions of the east.24 the jews, by adopting these ancient egyptian materialist and esoteric doctrines that were founded on magic, ignored the related prohibitions in the torah. they took on the magic rituals of other pagan peoples, and thus, the kabbalah became a mystical doctrine within judaism, but contrary to the torah. in her book entitled secret societies and subversive movements, the english writer nesta h. webster says: global freemasonry gc some jews, influenced by the cultures of the pagan civilizations of ancient egypt and mesopotamia, turned away from the torah that god gave them as

GNOSTIC CATECHISM

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

d by 'a doctor of hermetic science (rider, 1917) 48[48] slt, p. 164 when he and i began to talk of these things in letters, or whether what i learned from him decided me to seek initiation' 49[49. as will be seen, what he learned was of yet another source of secret rites, and it was unquestionably the continuing quest for rituals that led waite to freemasonry. he was already dissatisfied with the rituals of the golden dawn in both form and content, and he had determined to reshape them and to divert the course of the order down mystical rather than magical paths; in this endeavour he was supported by marcus worsley blackden, a fellow adept and amateur egyptologist 'a day came when blackden and i began to think seriously of freemasonry and to wonder whether a deeper insight into the meaning

al presence under veils close to the hands of all (vol. 1, p. xi. for freemasonry 'that loss and restoration are essential. the middle term is absence, out of which quest arises. when one of the triad is wanting, whether implicitly or explicitly, the grade is not masonic (vol. 11, p. 379. he further believed that a proper understanding of the tradition in freemasonry would enable him to construct rituals of his own devising, the working of which would lead all those who took part to a spiritual enlightenment of their own. it was thus of crucial importance for waite to gain access to the rectified rite which represented, par excellence, the secret tradition in practice but, while he prepared the ground for his visit to geneva, he was also collecting other rites and planning the moves that w

hotel where in a small smoking-room he ordered drinks for all; they then proceeded to make speeches on the subject of my visit to scotland, on my literary labours, etc, and to these i had to reply. the whole experience was incredibly squalid and yet more curious than i can give an account of in a hasty description. but he had obtained the rites he sought in embarrassing abundance 'i purchased the rituals of the early grand rite from the 4th to the 44th degrees and. found i was also in possession of the order of the temple for scotland which, having regard to my affiliation with the grand priory of england, was the very last thing i wanted. in like manner i am in possession by the most heterodox means possible of the mark degrees of masonry, of a rival royal arch knight of malta, red cross

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

he mind, and allows us to explore the realms both within and beyond the psyche. there is a certain art to ritual and first attempts may seem clumsy. however, sincerity and meaning are far more important than polish. we have seen technically perfect rituals with absolutely no power! the best way to start working with ritual is to explore the kabbalah and related correspondences, and start creating rituals of your own. by far the best rituals are those made by you for you. x gnostic theurgy page 169 thoughts have power! they are a form of energy which can effect ourselves and the world around us. it is difficult to consider thoughts as things; we tend to think of them as images that fly across our minds eye, rather than as real objects. in everyday life we are taught to believe that what we

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

course of the evening breeze to fly before thee. o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative sigh! o mouth which breathest forth and withdrawest the life of all beings, in the flux and reflux ebb and flow of thine eternal word, which is the divine ocean of movement and of truth! amen. give the theoricus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental air principl

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

s a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long as one is in the theoricus grafothe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:00 am the invoking pentagram ritual of earth the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp, were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, we have adapted this lesser invoking pentagram ritual as an introduction ritual to the elemental earth principle of nature, while still adhering

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

lemental empire. there our continual exercise is to praise and to adore thy desires: there we ceaselessly burn with eternal aspiration unto thee! o father! o mother of mothers! o archetype eternal of maternity and of love! o son, the flower of all sons! form of all forms! soul, spirit, harmony and numeral of all things! amen. give the philosophus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental fire princip

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

ite perfection! o height which reflectest thyself in the depth! o depth which exhalest into the height! lead us into the true life, through intelligence, through love! lead us into immortality through sacrifice, that we may be found worthy to offer unto thee, the water, the blood, and the tears, for the remission of sins! amen. give the practicus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental water princi

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

e, enabling the influence of the holy guardian angel to penetrate the refined brain and mind to diffuse through out the personality its presence and grace, an important preliminary to magical progrecethe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:53 am lesser invoking ritual of the pentagram (lirp) the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. this invoking pentagram ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

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

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

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

GOLDEN CHAIN AND THE LONELY ROAD

potion, is left alone to spend the night by three stones that stand overgrown in the centre of the wood (taliesin 'a wood in the west country, published in pentagram, august, 1965. this is somewhat reminiscent of the medieval alpine initiatory potion which provoked its drinker to have 'all of a sudden the sensation of receiving and preserving within himself the image of our art, and the principal rituals of the sect (ginzburg. c, ecstasies: deciphering the witches' sabbath, 1989. it is believed that unto those possessing the needful magical capacity a plant-familiar will reveal itself- that it contains within its 'bestowed' state of consciousness the memory of all previous practitioners' experiences: the leaf retains the tales of the pilgrims once passed by. this is of great use where a sp

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

g townsfolk of all ranks unarmed, with eager and happy faces, crowded in to hear what the white men would say. realizing from this incredible reception that their intentions were not suspected, the spaniards closed and guarded all the entrances, drew their weapons of steel and murdered their hosts.4 six thousand died in this horrible massacre5 which matched, in its savagery, the most bloodstained rituals of the aztecs: those of cholula were caught unawares. with neither arrows nor shields did they meet the spaniards. just so they were slain without warning. they were killed by pure treachery. 6 it was ironic, i thought, that the conquistadores in both peru and mexico should have benefited in the same way from local legends that prophesied the return of a pale, bearded god. if that god was

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

practiced ceremonial magick since 1969. in 1985, after years of service, he was consecrated a bishop in the esoteric gnostic spiritual tradition, and has served a substantial metropolitan congregation in this capac- ity since 1988. visit dr. greenfield s excellent website at: http//www.mindspring.com/ hellfire/bishop/ 94 also available for more information: http//www.lulu.com/magickroots/ secret rituals of the men in black witheld from publication for over a decade, this companion volume to secret cipher of the ufonauts is finally available. while secret cipher is more of an introductory volume, secret rituals explores the themes in-depth: the new aeon qabala, the rite of memphis, the men in black, borderland sciences, the illuminati, and more! the roots of magick: 1700 thru 2000 revised

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

cted by you, the enochian magician, is that of your own holy guardian angel. an exercise for such an invocaron is presented later in this manual. 88 an enochian invoking ritual the following ritual has been adapted from the golden dawn's invocation ritual called the 'formula of opening by watchtower (i.e, regardie's watchtower ceremony. step 1. use your sword to perforan the appropriate banishing rituals of the pentagram and hexagram. the enochian pentagram and hexagram rituals are given later in this manual. step 2. enter your body of light. hold your wand before you. stand facing the watchtower of fire in the south. see fue radiate from your wand and say: behold, all the phantoms have vanished, arad i see that sacred and formless fire; the fire that llames and consumes the hidden depths

ision, you should be able to advance to the following exercise: preparation. in addition to the cards used in the beginning exercise, you must memorize the signposts of the desired square. this includes the proper call, the enochian names of power and the presiding egyptian deity and sphinx if the goal is one of the lesser watchtower squares. step 1 consecrate the area around you by executing the rituals of the pentagram and hexagram for banishing. use an appropriate magical formula. steps 2-5 of the beginning method.(see page 118) step 6. recite the appropriate cali (see enochian magic for details an the calls. vibrate the names of power in appropriate order: the holy name, the great king, the six seniors, the two calvary cross angels, the archangel, and the angel. step 7. concentrate on

step 10. determine the main vibrational tone or atmosphere of the square. do not place any labels on anything, such as good or evil, at this time. simply accept whatever happens and mentally note what you see and hear. step 11. when ready, return through the door and return to your physical body. if you used the rending of the veil, you should now use the closing of the veil. repeat the banishing rituals of the pentagram and hexagram. step 12. record exactly what happened in as much detall as you can in your magical diary. step 13. check your written diary records against the known signposts and correspondences of the square. update your data base accordingly. 122 a beginner's exercise for subtle body development there is little danger that any student, however idle or stupid, will fail to

t otherwise recognizable. 127 ritual outline for a journey to square b of oyvb in water of air use the following outline to create your own ceremony to travel in the spirit vision to the watchtower of air, the subquadrant water of air, the square b of oy (v) v (u) b. step 1. consecrate a arde and enscribe it with the formulas of kal and toog (see formulas of enochian magick. execute the banishing rituals of the pentagram and hexagram. stand with your sword or dagger and face east. trace the yellow banishing pentagram and hexagram of air. fill the room with the scent of galbanum or peppermint. step 2. recite the third cali as follows "behold" declares your god "1 am a circle on whose hands stand twelve kingdoms. six of these are seats of life, the rest are like sharp sickles, or like the ho

the banishing pentagi am and hexagram of fire. be sure to record your experiences in your magical diary. 132 ritual outline for a journey to square l of rnil in fire of water use the following outline to create your own ceremony to travel in the spirit vision to the watchtower of water, the subquadrant fire of water, the square l of r(n,a)il. step 1. consecrate a circle by executing the banishing rituals of the pentagram and hexagram. inscribe it with the formula of toog. stand with your cup and face west. trace the blue banishing pentagram and hexagram of water. fill the room with the scent of myrrh or ginger. step 2. recite the fourth cali as follows""i place my feet in the south, and look about me and say, are not the thunders of increase numbered 33, and do these not rule in the second

ody and employ the banishing pentagram and hexagram of water. record your experiences in your magical diary. 135 ritual outline for a journey to square l of rlmu in water of earth use the following outline to create your own ceremony to travel in the spirit vision to the watchtower of earth the subquadrant water of earth, the square l of rlmu step 1. consecrate a circle by executing the banishing rituals of the pentagram and hexagram inscribe it with the formulas of qaa and ivitdt. stand with your penta cle and face north. trace the black banishings pentagram and hexagram of earth in the air before you. fill the room in the the scent of musk or sandalwood. step 2. recite the fifth call as follows: mighty sounds have entered into the third angle, and have become like olives on the olive mou

u must supply the courage and determinat ion to perform the actual operation from within yourself. because of the importance and serious nature of this operation, it is suggested that you sit in an especially protected circle. use names of power to fortify the circle as well as the powerful formula of niakod. wear your black robe and arm yourself with your magick dagger. perform the 244 banishing rituals of the pentagram and hexagram. call on the names of power and when ready recite the call of the 10th aethyr. the first thing in zax that you will be aware of is the constant whirling about of forms. you will see forms of every description churning and changing shape with great rapidity. speak out the formula: zazas, zazas, nassatanada, zazas (zodah-zodah-seh zodah-zodah-seh nah-ess-sah-tah

e physical motions and speeches. your mind is the golden key which can open up the gates to the aethyrs. to do this, you must be able to employ your magical imagination. conduct these rituals alone. silence your rational and logical mind for a time. take your time. you will not be able to concentrate properly if you are worried about time. slowly and carefully begin each ritual with the banishing rituals of the pentagram and hexagram as given earlier in this manual. this will not only prepare your circle, but (and much more to the point) will prepare your mind and body for the coming ritual. in order to execute these rituals effectively some degree of magical experience is necessary. practice the exercises given earlier for subtle body development and mahamudra prior to conducting these ri

dispelled. the ritual first invokes a typical feminine current and then uses the masculine current of maz for balance and completeness. part i. the preparation. charge your talismans for iao, ztztzt, niakod and the magick square of lahalasa. stand wearing your white robe. place your cup and sword (or dagger) on your altar. hold your wand in your right hand. consecrate a circle with the banishing rituals of the pentagram and hexagram. replace the wand with either a sword or dagger. part 2. the cross. raise your weapon upward before you and say, ia.dnah (ee-ah-deh-nah-heh) lower your weapon toward the ground tracing a white vertical line and say, ath (ah-teh-heh) trace a white horizontal line from left to right intersecting the horizontal l ine at its center and forming a whi te shining cro

odoh-keh-heh) 303 i consume my past with truth. ztztzt (zod-teh-zod-teh-zod-teh) part 8. the return. with your sword or dagger trace the sigil of ztztzt in blazing white before you and let this sigil banish the urn. let yourself return below the abyss. part 9. the banishment. with your wand, banish forces (intelligent and otherwise) that you have attracted during this operation with the banishing rituals of the pentagram and hexagram. 304 enochian ritual of the priestess of the silver star this ritual is designed for the intermediate and experienced magician. it simulates the initiatory processes that are encountered in the 19th aethyr, pop. if properly exe cuted, i t wi l l invoke a st rong feminine cur rent characteristic of that encountered in pop. part 1. the preparation. wear your whi

pop. if properly exe cuted, i t wi l l invoke a st rong feminine cur rent characteristic of that encountered in pop. part 1. the preparation. wear your white robe. charge your talismans for iao, qaa and toog. also make and charge talismans for the magick squares of ror and graa. place your cup and pantacle on your altar. hold your wand in your right hand and consecrate a circle with the banishing rituals of the pentagram and hexagram. part 2. the invocation. raise the talisman of iao in your left hand, your cup in your right hand and say, iao, elo-talho (ee-ah-oh, el-oh-tah-leh-hoh) the highest work is man iao, elzap talho (ee-ah-oh, el-zodaah-peh tah-leh-hoh) i worship in the body the things of the body. i worship in the mind the things of the mind. i worship in the spirit the things of t

n the heart of man isis, dazis-pop (dah-zodee-seh-poh-peh) you are the priestess of the silver star, the priestess of the silver star. thil-quasahi (tehhee-leh-que-ah-sah-hee) you are isis, the infinte source of delight. part 8. closing. know her to be a part of your s elf. remain in her presence for as long as possible and then return to your physical body. use your wand to execute the banishing rituals of the pentagram and hexagam. 308 enochian pyramid ritual this ritual is designed for the experienced magician. beginners are advised to carefully study the ritual, its symbolic meanings and gematric correspondences before practicing it. it simulates the initiatory processes that are encountered in the 18th aethyr, zen, and will invoke the strong masculine current that pervades the vault o

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

-abnegation together prepare the adept for this perilous undertaking. without such formal preparation, the solitary practitioner should by some means or another first have come into the fullness of the knowledge and conversation with his or her holy guardian angel. the student should have additionally successfully invoked and banished each of the divine, archangelical, and angelical forces in the rituals of this book before setting out to evoke, constrain, and subdue any of the averse forces. should this not be the case, the solitary practitioner should leave magical evocation strictly alone. evocation is not a game to toy with, but a dangerous undertaking even for a major adept. the result of ignoring this warning could be spiritual disaster, ruin, obsession, or even psychosis. psychology

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

people. the rosicrucian burial service and ritual in its explanation suggests a preference for cremation of the body and the scattering of most of the ashes upon running water in brooks or rivers or in the open soil.(see death and funeral service. cromaat.the word maat is an egyptian word meaning truth. when combined with cro, it means as in truth. it is a salutation quite frequently used in the rituals of the organization, both in the temple lodges and in the grand lodge rituals. peculiar to note, if you reverse the letters of the word, cromaat, they constitute the abbreviation of the words: the ancient and mystical order rosae crucis. crux ansata.the looped cross. a tau or t cross with a loop at the top. it is of ancient egyptian origin and was referred to by them as the ankh or key of

HAMIL THE ROSICRUCIAN SEER

about by not taking the time essential to make careful preparations. successful and danger-free magical operations required not only great knowledge of the occult but also the freedom of time and action available only to those free of the necessity of working for a living. magical operations were certainly not for the dabbler.theclaims that hockley was a progenitor, member, and even author of the rituals of the golden dawn remain unproven (but see part2).thereis little doubt that the golden dawn came from the fertile brain ofdrw. wynn westcott. conveniently for westcott, hockley, mackenzie, eliphas levi, and the revd a. f. a. woodford were all dead by1888when the golden dawn began to emerge. my own opinion is that hockley, having avoided contact with the group practice of magical rituals

t his speculatrix reported seeing, what is remarkable is the quality and depthofinformation received. it seems unlikely that a teenage girl with, presumably, an average victorian female's education, could have invented the religious and philosophical information hockley transcribed. many seekers after arcane knowledge sought initiation into freemasonry, in the erroneous belief that knowledgeofthe rituals of freemasonry would set them on the path to discovering the key to all knowledge. surprisingly, hockley did not take this step until his fifty-fifth year, although some of his contacts, professional, spiritualist and occult, must have been14therosicrucianseerspiritualism, occultism, and their practitioners. they reveal his depthofknowledge of occult literature (although davies states that

HANDBOOK OF EGYPTIAN MYTHOLOGY

a single lunar eye of horus often name thoth as the god who rescued it from under the earth or under water. at some point, the eye must have been torn apart like the body of osiris, since thoth is said to have put the pieces together again. the six parts of the wedjat eye (pupil, brow, and so on) were used in the hieroglyphic script to write the fractions that made up the standard grain measure. rituals of counting and completing the eye of horus were performed in temples every month, linking it to the lunar cycle. once the eye was restored to horus, he used it to revive his murdered father, osiris. in commemoration of this event, a wedjat eye was often placed over the evisceration wound on a mummy to make the body whole again. horus the physician and thoth, the physician of the eye of ho

INITIATION INTO HERMETICS

and. this shall be mentioned only by the way and we shall turn back again to the rituals. it has been said before that any idea, every desire and every imagination can be realize by a ritual, no matter which of the planes, material, astral or mental, be concerned. only the time of realization depends on the mental maturity and the diligence of using the rituals. the magician will choose such best rituals of a universal character that he can use for a lifetime. the fewer desires he ahs, all the sooner he can book the success. supposing the rituals he chose do not function effectively enough at first, he should not subjoin with others. in the beginning he ought to be satisfied with one or at most three rituals. having arrived at this step of development, the magician will understand perfectl

INTERVIEW WITH ANDREW CHUMBLEY

ion of new kinds of knowledge to the initiand. in the sabbatic craft, solitary initiation or the lonely road is recognised as a vital aspect of every practitioner s path and the understanding of solitude is subject to many levels of interpretation. autonomy is the key virtue, irrespective of whether one practices in human convocation or alone in the ever-present company of spirits. as regards the rituals of solitary initiation, i am aware of seven major forms of induction, the most well-known of which is probably the toad-bone ritual. whilst i recognise that anyone who follows the procedure of any of these rites is technically able to receive the full power of witchblood thereby and without human mediation, i must stress that just performing the ritual is insufficent; the authority gained

ISIS UNVEILED

heads, we will now translate for the reader fragments from the forms of exorcimt employed by kabalists and christians. the identity in phraseology may perhaps disclose one of the reasons why the romish church has always desired to keep the faithful in ignorance of the meaning of her latin prayers and ritual. only those directly interested in the deception have had the. opportunity to compare the rituals of the church and of the magicians. the best latin scholars were, until a comparatively recent date, either churchmen or dependent upon the church. common people could not read latin, and even if they could, the reading of the books on magic was prohibited under the penalty of anathema and excommunication. the cunning device of the confessional made it almost impossible to consult, even su

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

e, too, has to be exercised on this matter just as it has with regard to the formulation of the question itself. the presiding genius 43 chapter six the presiding genius all previous exoteric works dealing with geomancy are defective in this one particular area at least, the omission of that procedure which is an initiated technique. geomancy is divination through the element earth. in one of the rituals of the hermetic order of the golden dawn the initiate is sworn to invoke, in his workings, the highest name of god that he knows. in this way, whatever he does will come under the guidance and benediction of the highest spiritual force that he knows. thus the ruler of the element of earth has to be magically invoked so that it may truly govern this work of prognostication. it comprises thr

K AMBER THE BASICS OF MAGICK

ind of yoga in which we feel energy sent as we exhale explosively; the energy sent either via the breath or from one of the chakras such as the solar plexus. sometimes in absent healing it is helpful to arrange a time for treatment in advance, asking your subject to be in a receptive state of mind and to sit back and close his eyes. the banishing ritual one of the most basic and useful ceremonial rituals of magick is called the *banishing ritual, or lesser ritual of the pentagram. a pentagram (or pentacle) is a five-pointed star with the point up. the banishing ritual is helpful in psychic protection and healing since it forms a protective barrier against malevolent forces. the psychic barrier it creates can be made to permit entry of desired (constructive) forces and the exclusion of nega

KETAB E SIYAH

o me! 66. the manifestation of nuit is at an end. chapter ii 1. nu! the hiding of hadit. 2. come! all ye, and learn the secret that hath not yet been revealed. i, hadit, am the complement of nu, my bride. i am not extended, and khabs is the name of my house. 3. in the sphere i am everywhere the centre, as she, the circumference, is nowhere found. 4. yet she shall be known& i never. 5. behold! the rituals of the old time are black. let the evil ones be cast away; let the good ones be purged by the prophet! then shall this knowledge go aright. 420 6. i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life, yet therefore is theknowledge of me the knowledge of death. 7. i am the magician and the exorcist. i am the axle of the wheel, and

ed for ever! 30. if will stops and cries why, invoking because, then will stops& does nought. 31. if power asks why, then is power weakness. 32. also reason is a lie; for there is a factor infinite& unknown& all their words are skew-wise. 33. enough of because! be he damned for a dog! 34. but ye, o my people, rise up& awake! 35. let the rituals be rightly performed with joy& beauty! 36. there are rituals of the elements and feasts of the times. 37. a feast for the first night of the prophet and his bride! 38. a feast for the three days of the writing of the book of the law. 39. a feast for tahuti and the child of the prophet--secret, o prophet! 40. a feast for the supreme ritual, and a feast for the equinox of the gods. 41. a feast for fire and a feast for water; a feast for life and a gre

LAITMAN M THE KABBALAH EXPERIENCE

h 61 a: kabbalah is the wisdom of the revelation of the creator, the system of the attainment of the upper revelation, a sublime truth and superior knowledge. religion does not deal with any of that. a religious person must know how to follow rules and live within their boundaries. kabbalah, however, leads to the attainment of the upper world. r i t ua l q: how does kabbalah relate to customs and rituals of judaism? a: before the soul is revealed, man doesn t feel any inner need for spiritual development. at that stage, man must only obey laws and customs, but does not belong to spirituality. the part that does belong to spirituality is our effort to correct self from the aim for ourselves to the aim for the creator. corrected aims are hidden because no one can see what is corrected in man

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

laimed by freemasonry is that its statement of the system is peculiarly felicitous, and that the method of its illustration is unique and forceful. freemasonry is certainly one of the most interesting and influential of the secret societies of the world, numbering in its ranks some five millions of men pledged to observe the ties of brotherhood; and in its wonderful pageants of ceremonial- in the rituals of its many degrees, orders, chivalries and rites are enshrined splendid ideals and deep spiritual teaching of the most absorbing interest to the student of the hidden side of life. 564. although today masons do not call their craft a religion, it has nevertheless a religious origin, as we have already seen, and it does religious work in helping its initiates and through them the rest of t

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

and practically everyone knew that they were largely concerned with the life after death and the preparation for it. this teaching was, however, given to the initiates of the mysteries under solemn and binding pledges of secrecy; and the results of certain lines of action in the world after death were shown in elaborate detail. the essential outline of this secret instruction was embodied in the rituals of initiation, passing, and raising, and it is these rituals which have in part descended to us in the ceremonies of freemasonry, which are still protected by oaths of secrecy as in the old days. 103. every great nation has had its mysteries, through which the great teachers of mankind sought to instruct the people in matters of importance, inspired by the great white lodge which stands be

eternal being, which from the beginning has been written upon the cross of sacrifice and always kept hidden in the heart of the world among the secret things of god. 309. such is a brief outline of those jewish mysteries, the tradition of which was carried to rome, and thence passed down through the collegia into the mediaeval guilds, finally emerging in the eighteenth century in the speculative rituals of the craft degrees, in the holy royal arch and the degree of mark master mason, and in those other emblems and ceremonies which have been incorporated into certain of the subsidiary grades belonging in their symbolic time to the old covenant. the jewish mysteries are the source of our present tradition, for the three craft degrees are, and always have been, the basis of the whole system

o the mysterys of masonry, suspecting it to be the remains of the mysterys of the antients(*gould. concise history, p. 54) he was initiated into the order on january 6th, 1721, and says: i was the first person made a freemason for many years. we had great difficulty to find members enough to perform the ceremony(*gould. concise history, p. 223) the manningham letters also offer testimony that the rituals of speculative masonry belong to an earlier period than 1717. dr. manningham, deputy grand master of the grand lodge of england, writes in 1757 of: 599. one old brother of ninety, who i conversed with lately; this brother assures me he was made a mason in his youth, and has constantly frequented lodges, till rend red incapable by his advanc d age, and never heard, or knew, any other ceremo

orpus of tradition which reached anderson in 17i7 or thereabouts, and to have been worked in private in certain of the lodges from time immemorial, although they do not seem to have been formally sanctioned by the grand lodge. the first exoteric mention of the mark degree occurs in the minute-book of a royal arch chapter in portsmouth in 1769(*quoted. loc. cit, p. 263) a careful study of existing rituals of both these degrees shows that considerable differences occur in english, scottish and irish workings; and it is clear that in their case also many lines of tradition were handed down. bro. a. e. waite refers to a ritual of the old york mark lodge in his possession, which differs almost completely from any of our present workings(*emblematic freemasonry, p. 62, note) it is not difficult

d with protestant christianity, as in english and american workings, or rationalized beyond recognition under the auspices of the supreme council of france. in our co-masonic order we have the great privilege of using, by order of the h.o.a.t.f, an english translation of his original latin ceremonial and i think that we may say without exaggeration that it is one of the most stately and beautiful rituals of the rose-croix in existence. 724. the rose-croix, as we have said before, is essentially a degree of christhood, concerned with the awakening of the christ mystical within the heart, the hidden love which is the heart of the mystic rose, and which can only be known when the heart is laid upon the cross of sacrifice; but it was not originally intended to be an appendage to christianity

remonies which are to-day included in the ancient and accepted scottish rite were first put together. 735. it is probably this fact which gave birth to that other recurring tradition that the jesuits were connected with the development of high-grade masonry on the continent; and it is from this indigenous french tradition, of which another branch had found its way into the compagnonnage, that the rituals of french craft masonry- so different from the english- were derived. a further intermingling with the english tradition transmitted through anderson no doubt took place after 1717. 736. king james conceived the idea of trying to use freemasonry to assist him in his endeavour to regain his throne; but this attempt failed, for, though they sympathized with the king, the masonic authorities

e claimed to have met prince charles in paris in 1743, and he seems to have inherited certain lines of succession which afterwards became the heart of the rite of the strict observance. after the battle of culloden in 1746, which practically destroyed the jacobite movement, the connection of the stuarts with masonry was dropped, and it seems probable that baron von hund himself composed the latin rituals of the strict observance, which played a considerable part in german masonry in the eighteenth century(*gould. hist. freem, iii, 101) 737. the oration of ramsay 738. after the year 1740 scots degrees sprang up in all parts of france(*ibid, p. 92) and their creation and development are largely attributable to the celebrated oration delivered in 1737 in the provincial grand lodge of england

reat britain became the seat of our order, the conservator of our laws and the depository of our secrets. many of our rites and usages which were contrary to the prejudice of the reformers were changed, disguised or suppressed. thus it was that many brn. forgot the spirit and retained only the shell of the outer form. masonry however is to be restored to its pristine glory in the future. 744. the rituals of these scots degrees are varied, but one chief idea underlies them all- the discovery in a vault by scottish crusaders of the long-lost and ineffable word, during the search for which they had to work with the sword in one hand, and the trowel in other(*hist. freem, iii, p. 92) this same symbolism of the sword and the trowel is mentioned in ramsay s speech, in which he derives freemasonr

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

ak defeated the strong. the cripple outstripped the swift (dalley 1989, 303. it is a world turned upside down, in which even sunlight has turned to shadow. after the task of destruction is complete, the cosmos is reborn as a fresh creation. the various inversions (only a few of which are cited here) in the story exemplify the renewal symbolism of reversal that one finds worldwide in the myths and rituals of many traditional societies. the logic of such myth/rituals is that the old must be destroyed before the new can grow, and if the old is not periodically obliterated, then the cosmos will decay and run down. for further reading: black, jeremy, and anthony green. gods, demons and symbols of ancient mesopotamia: an illustrated dictionary. austin: university of texas press, 1992. cooper, je

ennu phoenix temple continued the tradition of the hermetic order of the golden dawn prior to the revelations of its secrets by aleister crowley. the group rejected crowley, whom it viewed as a former member impervious to discipline and subsequently expelled. s. l.macgregor mathers, a former leader of hogd, was also believed to have fallen to the dark powers. the bennu phoenix temple followed the rituals of the ogd. sex magic was allowed if practiced within the context of marriage. sex magic outside of marriage, with a homosexual partner, or as a mystic masturbation was strictly condemned. homosexual behavior was regarded as impure. drugs and animal sacrifice were also forbidden. see also crowley, aleister;magic and magical groups for further reading: gilbert, r. a. the golden dawn scrapbo

ed for a number of purposes, including psychotherapy. the order s history can be traced back to aleister crowley through louis culling, who maintained that after leaving c. f. russell, who was deviating from crowley s teachings, he received a charter for an autonomous lodge. he turned this charter to the ota leadership just before his death. according to the order, the charter contains the secret rituals of the ordo templi orientis. the group does not describe itself as fully thelemic, although it operates with a thelemic charter, since members do not initiate or operate ceremonially under a thelemic protection. the single lodge of the ota, led by carroll runyon (frater aleyin, is located in pasadena, although there has been a second lodge that operated in pittsburgh in the 1970s. the seve

tions that one might follow to construct a ritual, including a sample invocation of set. to transform these guidelines into a full ritual, the magician must, among other things, supply a central focus intent, goal, object, whatever. in contrast, the sample rituals in the satanic bible include their own objectives or goals within the ritual as presented. temple of set rituals tend to be similar to rituals of other western lhp groups, although, unlike both ritual magic and wicca, a circle is not cast. see also left-hand path; aquino,michael a; church of satan for further reading: aquino,michael a. the church of satan. 4th ed. self-published, 1999. balanone s temple of set information site. http//www.bigfoot.com/ balanone/ flowers, stephen e, lords of the left hand path. smithville, tx: runa

8 1674, puritan author of paradise lost. 1692 salem witch craze gets underway in salem now danvers massachusetts. during the course of the witchcraft trials, 141 people were arrested as suspects, 19 were hanged, and one was pressed to death. 1717 formal beginning of freemasonry, when four lodges met in london and established the grand lodge, in order to restore masonry. freemasonry influenced the rituals of ceremonial magic, and, in turn, the rituals of religious satanism. 1810 birth of alphonse-louis constant( eliphas levi, 1810 1875, a french occultist and writer who is a major link in the chain that led to modern magical practices. 1821 birth of charles baudelaire (1821 1867) a french poet who wrote about alienation and evil. one of baudelaire s most important satanic pieces is his lita

, the rituals of religious satanism. 1810 birth of alphonse-louis constant( eliphas levi, 1810 1875, a french occultist and writer who is a major link in the chain that led to modern magical practices. 1821 birth of charles baudelaire (1821 1867) a french poet who wrote about alienation and evil. one of baudelaire s most important satanic pieces is his litanies of satan, which was repeated in the rituals of the brotherhood of the ram, a satanic group. 1854 birth of samuel mathers (1854 1918, a founder of the hermetic order of the golden dawn, which had a significant but indirect influence on modern religious satanism through aleister crowley, a one-time member of the order. 1858 the fraternitas rosae crucis is founded by physician p. b. randolph (1825 1875. it is generally considered the o

agram, then the pentagram would be evidence. but the same would be true if the description included a crucifix. in many cases of alleged satanic ritual abuse, investigation can find evidence that the claimed offenders are members only of mainstream churches and are often described as very religious. there is no way any one law enforcement officer can become knowledgeable about all the symbols and rituals of every spiritual belief system that might become part of a criminal investigation. the officer needs only to be trained to recognize the possible investigative significance of such signs, symbols, and rituals. knowledgeable religious scholars, academics, and other true experts in the community can be consulted if a more detailed analysis is necessary. any analysis, however, may have only

LIBER HAD

f the law. and this shall be easy for him if he have well accomplished the third practice of meditation "this is the eighth practice of intelligence("ccxx, ii "26. 16. let the aspirant destroy reason in himself according to the practice in liber cdlxxiv "this is the fourth practice of meditation("ccxx. ii" 27-33. 17. let the aspirant observe duly the feasts appointed by the a. a. and perform such rituals of the elements as he possesseth, invoking them duly in their season "this is the second practice of magick art("ccxx. ii" 35-43. 18. let the aspirant apply himself to comprehend hadit as a babe in the egg of the spirit (akasha. ed) that is invisible within the 4 elements "this is the ninth practice of intelligence("ccxx. ii" 49. 19. the aspirant seated in his asana will suddenly commence

LIBER O

es, etc. and are controlled by them. as to the possibility of producing results external to the mind of the seer (objective in the ordinary common sense acceptation of the term) we are here silent) 6. there are three important practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are (1) assumption of god-forms (2) vibration of divine names (3) rituals of "banishing" and "invoking. these, at least, should be completely mastered before the dangerous methods of chapter v and vi are attempted. iii 1. the magical images of the gods of egypt should be made thoroughly familiar. thiis can be done by studying them in any public museum, or in such books as may be accessible to the student. they should then be carefully painted by him, both from t

hears the name of the god vehemently roared forth, as if by the concourse of ten thousand thunders; and 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. 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 might, iv. touching the left shoulder, say ve-gedulah (and the glory, v. clasping the hands upon the breast, say le-olahm

LIBER COLLEGII SANCTI

of them. more than acquaintance, it should be experience; otherwise what is he to do when as a neophyte he is consulted by his probationers? it is important that he should be armed at all points. no one will be admitted as a neophyte unless his year's work gives evidence of considerable attainment in the fundamental practices, asana, pranayama, assumption of god-forms, vibration of divine names, rituals of banishing and invoking and the practices set out in sections 5 and 6 of liber o. although he is not examined in any of these, the elementary experience is necessary in order that he may intelligently assist those who will be under him. the task of a neophyte. g c the tests called the powers of the sphinx. h it should not be assumed that these are formal theoretical or practical examinat

LIBER DCCCLX JOHN ST

th to send me taphthartharath with a little information as to the route.i do not know where i am at all. this is a strange country, and i am very lonely. this shall be my ritual. 1. banishing pentagram ritual. 2. invoking ditto.1 3 .the bornless one [see the .goetia..ed] 1 [for these two see .liber o vel manus et saggita. in equinox i (2) and elsewhere] john st. john 73 4. the calls i.vi with the rituals of the five grades [from dr. dee.s and the g d mss..ed.]1 5. invocation of thoth. 6 (no: i will not use the new ritual, nor will i discuss the matter) an impromptu invocation of adonai. 7. closing formulae. to work, then! 11.15. the ceremony went well enough; the forces invoked came readily and visibly; thoth in particular as friendly as ever.i fancy he takes this record as a compliment to

LIBER HAD

w. and this shall be easy for him if he have well accomplished the third practice of meditation. this is the eighth practice of intelligence (ccxx. ii. 26. liber h a d 4 16. let the aspirant destroy reason in himself according to the practice in liber 474. this is the fourth practice of meditation (ccxx. ii. 27-33. 17. let the aspirant observe duly the feasts appointed by the a a and perform such rituals of the elements as he possesseth, invoking them duly in their season. this is the second practice of magick art (ccxx. ii. 35-43. 18. let the aspirant apply himself to comprehend hadit as a babe in the egg of the spirit (akasha. ed) that is invisible within the 4 elements. this is the ninth practice of intelligence (ccxx. ii. 49. 19. the aspirant seated in his asana will suddenly commence

LIBER HHH

s operation should be performed if it be possible in a place set apart and consecrated to the works of the magic of light. also that the temple should be ceremonially open as thou hast knowledge and skill to perform, and that at the end thereof the closing should be most carefully accomplished. but in the preliminary practice it is enough if thou cleanse thyself by ablution, by robing, and by the rituals of the pentagram and hexagram. 0-2 should be practiced at first, until some realisation is obtained; and the practice should always be followed by a divine invocation of apollo or of isis or of jupiter or of serapis. next, after a swift summary of 0-2, practise 3-7. this being mastered, add 8. liber hhh 6 then add 9-13. then being prepared and fortified, well fitted for the work, perform t

LIBER LLL PARADIGMAT PIRATE

ed the risk of illness but didn ft affect the sensation of fasting. staying clean and focused, you can also still manage to do things like go to work, but extra-curricular activities should be reduced to just doing magic. your energy level will drop off tremendously when doing this exercise, so don ft tax yourself in other activities. fainting at odd times is an inherent risk. the time to conduct rituals of magic while in this state of gnosis begins when the pain of fasting becomes a dull continuous ache. as it persists as a throbbing, pulsing need for sustenance you will find yourself easily entering into a state of no-mind during any magical working that you might attempt. this is due to the total focus that your body feels on the need for food, driving all other trivial thoughts from th

LIBER O

names &c, and are controlled by them. as to possibility of producing results external to the mind of the seer (objective, in the ordinary common-sense acceptation of the term) we are here silent] 6. there are three important practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are (1) assumption of god-forms (2) vibrations of divine names (3) rituals of .banishing. and .invoking. these, at least, should be completely mastered before the dangerous methods of chapters v. and vi. are attempted. iii 1. the magical images of the gods of egypt6 should be made thoroughly familiar. this can be done by studying them in any public museum, or in such books as may be accessible to the student.7 they should then be carefully painted by him, both fr

longer it takes for normal perception to return, the better* see illustration in equinox vol. i. no. 1 .blind force. or the thumb, the fingers being closed. the thumb symbolizes spirit, the forefinger the element of water [note added in the version of .liber o. in magick in theory and practice. see illustration in equinox vol. i. no. 1 .the silent watcher. liber o vel manvs et sagitta 6 iv 1. 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).8 (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-o

LUCIFERIAN SORCERY

rs, black or white magick, black brothers; all of this in itself means nothing. either you are on the path of your true will or developing it, or you are not. the concepts of good and evil are only relative within the self and the psychological make up of the individual. seek to master, control and move on. you may use this circle for any rituals you wish, such as ceremonial or solitary workings. rituals of chaos and summoning may be done within this circle, and the grand witches sabbat circle may be used as the circle to perform both the bornless or headless one ritual and congress cum daemone or the ritual of the evil genius. it is the dual gnosis of light (headless one, the air aspect of lucifer) and darkness (set, the evil genius or isolated, separate psyche which is earth based. to su

which is earth based. to sum it up: a few examples of use of the triple hermetic circle would be the following (but not limited to: high ceremonial sex magick (the union of gods and goddesses) workings of the antichrist (belarion armiluss al dajjal self transformation rituals) the infernal sabbat workings familiar or servitor creations mass or group ceremonial invocations or evocations goetic or rituals of sorcery necromancy or divination rituals the calling of the four quarters of the triple hermetic circle of hamara t western quarter guardian of the gateway- azatu-hermanubis, opener of the way. i call your presence forth towards this circle. anubis, god of the twilight from which the guardians shall watch; bring forth thy jackals howling at the barrier anubis, who initiates unto the pat

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

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

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ng alone on the sands of egypt, or upon the strange terraced pyramids of palanque. mute testimonies these are of the lost arts and sciences of antiquity; and concealed this wisdom must remain until this race has learned to read the universal language--symbolism. the book to which this is the introduction is dedicated to the proposition that concealed within the emblematic figures, allegories, and rituals of the ancients is a secret doctrine concerning the inner mysteries of life, which doctrine has been preserved in toto among a small band of initiated minds since the beginning of the world. departing, these illumined philosophers left their formul that others, too, might attain to understanding. but, lest these secret processes fall into uncultured hands and be perverted, the great arcanu

, in his indian antiquities, discourses at length on phoenician, carthaginian, and greek expeditions to the british isles for the purpose of procuring tin. others are of the opinion that the mysteries as celebrated by the druids were of oriental origin, possibly buddhistic. the proximity of the british isles to the lost atlantis may account for the sun worship which plays an important part in the rituals of druidism. according to artemidorus, ceres and persephone were worshiped on an island close to britain with rites and ceremonies similar to those of samothrace. there is no doubt that the druidic pantheon includes a large number of greek and roman deities. this greatly amazed c sar during his conquest of britain and gaul, and caused him to affirm that these tribes adored mercury, apollo

mysteries. even the heir to the throne was not eligible until he had been crowned pharaoh, when, by virtue of his kingly office, he automatically became a priest and the temporal head of the state religion (see wilkinson's manners and customs of the egyptians) a limited number were admitted into the greater mysteries: these preserved their secrets inviolate. much of the information concerning the rituals of the higher degrees of the egyptian mysteries has been gleaned from an examination of the chambers and passageways in which the initiations were given. under the temple of serapis destroyed by theodosius were found strange mechanical contrivances constructed by the priests in the subterranean crypts and caverns where the nocturnal initiatory rites were celebrated. these machines indicate

hose cult he had promulgated. odinism then supplanted the worship of thor, the thunderer, the supreme deity of the ancient scandinavian pantheon. the mound where, according to legend, king odin was buried is still to be seen near the site of his great temple at upsala. the twelve drottars who presided over the odinic mysteries evidently personified the twelve holy and ineffable names of odin. the rituals of the odinic mysteries were very similar to those of the greeks, persians, and brahmins, after which they were patterned. the drottars, who symbolized the signs of the zodiac, were the custodians of the arts and sciences, which they revealed to those who passed successfully the ordeals of initiation. like many other pagan cults, the odinic mysteries, as an institution, were destroyed by c

sdom, he was finally permitted to unveil the mystery of odin--the personification of wisdom. he was presented, in the name of balder, with the sacred ring of the order; he was hailed as a man reborn; and it was said of him that he had died and had been raised again without passing through the gates of death. richard wagner's immortal composition, der ring des nibelungen, is based upon the mystery rituals of the odinic cult. while the great composer took many liberties with the original story, the ring operas, declared to be the grandest tetralogy of music dramas the world possesses, have caught and preserved in a remarkable manner the majesty and power of the original sagas. beginning with das rheingold, the action proceeds through die walk re and siegfried to an awe-inspiring climax in g

eleusis were divided into what were called the lesser and the greater mysteries. according to james gardner, the lesser mysteries were celebrated in the spring (probably at the time of the vernal equinox) in the town of agr, and the greater, in the fall (the time of the autumnal equinox) at eleusis or athens. it is supposed that the former were given annually and the latter every five years. the rituals of the eleusinians were highly involved, and to understand them required a deep study of greek mythology, which they interpreted in its esoteric light with the aid of their secret keys. the lesser mysteries were dedicated to persephone. in his eleusinian and bacchic mysteries, thomas taylor sums up their purpose as follows "the lesser mysteries were designed by the ancient theologists, the

er wilder notes that in the samothracian ritual "cadmillus is made to include the theban serpent-god, cadmus, the thoth of egypt, the hermes of the greeks, and the emeph or sculapius of the alexandrians and phoenicians" here again is a repetition of the story of osiris, bacchus, adonis, balder, and hiram abiff. the worship of atys and cybele was also involved in the samothracian mysteries. in the rituals of the cabiri is to be traced a form of pine-tree worship, for this tree, sacred to atys, was first trimmed into the form of a cross and then cut down in honor of the murdered god whose body was discovered at its foot "if you wish to inspect the orgies of the corybantes" writes clement "then know that, having killed their third brother, they covered the head of the dead body with a purple

e solar energy is solomon, whose name sol-om-on is the name for the supreme light in three different languages. hiram abiff, the chiram (hiram) of the chaldees, is also a solar deity, and the story of his attack and murder by the ruffians, with its solar interpretation, will be found in the chapter the hiramic legend. a striking example of the important part which the sun plays in the symbols and rituals of freemasonry is given by george oliver, d.d, in his dictionary of symbolical masonry, as follows "the sun rises in the east, and in the east is the place for the worshipful master. as the sun is the source of all light and warmth, so should the worshipful master enliven and warm the brethren to their work. among the ancient egyptians the sun was the symbol of divine providence" the hiero

uraged useful institutions, and promoted the progress of useful discoveries. its moral influence was on the side of virtue, and its political influence in favor of the advancement of civil liberty (see the faiths of the world) the oracle of dodona was presided over by jupiter, who uttered prophecies through oak trees, birds, and vases of brass. many writers have noted the similarities between the rituals of dodona and those of the druid priests of britain and gaul. the famous oracular dove of dodona, alighting upon the branches of the sacred oaks, not only discoursed at length in the greek tongue upon philosophy and religion, but also answered the queries of those who came from distant places to consult it. the "talking" trees stood together, forming a sacred grove. when the priests desire

hristianity likened converts to fishes, who at the time of baptism "returned again into the sea of christ" primitive peoples believed the sea and land were inhabited by strange creatures, and early books on zoology contain curious illustrations of composite beasts, reptiles, and fishes, which did not exist at the time the medi val authors compiled these voluminous books. in the ancient initiatory rituals of the persian, greek, and egyptian mysteries the priests disguised themselves as composite creatures, thereby symbolizing different aspects of human consciousness. they used birds and reptiles as emblems of their various deities, often creating forms of grotesque appearance and assigning to them imaginary traits, habits, and places of domicile, all of which were symbolic of certain spirit

he dogma formulated by the priestcraft. the pharaoh became a puppet in the hands of the scarlet council--a committee of arch-sorcerers elevated to power by the priesthood. these sorcerers then began the systematic destruction of all keys to the ancient wisdom, so that none might have access to the knowledge necessary to reach adeptship without first becoming one of their order. they mutilated the rituals of the mysteries while professing to preserve them, so that even though the neophyte passed through the degrees he could not secure the knowledge to which he was entitled. idolatry was introduced by encouraging the worship of the images which in the beginning the wise had erected solely as symbols for study and meditation. false interpretations were given to the emblems and figures of the

s of italy developed the art of poisoning to its highest degree. unnumbered brilliant men and women were quietly and efficiently disposed of by the almost superhuman knowledge of chemistry which for many centuries was preserved in the borgia family. egyptian priests discovered herb extracts by means of which temporary clairvoyance could be induced, and they made use of these during the initiatory rituals of their mysteries. the drugs were sometimes mixed with the food given to candidates, and at other times were presented in the form of sacred potions, the nature of which was explained. shortly after the drugs were administered to him, the neophyte was attacked by a spell of dizziness. he found himself floating through space, and while his physical body was absolutely insensible (being gua

MASTERING WITCHCRAFT

certain power to your rituals. then there are spirit entities or demons, halfway between men and gods in their constitution, traditionally predating us in their evolution, however the remnants of the nephelim, in fact. vassago, who you will also encounter in a later chapter, is one of these beings. finally, there are the spirits or shades of the dead themselves, such as will be dealt with in the rituals of necromancy in chapters 3 and 4. gods, demons, shades these constitute the chief inhabitants of the witches' pantheon. of course, there are many minor, elemental spirits which you will be dealing with in the course of your career, but they will generally be those which you yourself create. any talisman, image, alraun, or mandragore you may make will partake of the nature of an elemental

of reinforcing the potency of the rod. finally, fumigate the wand again in the incense smoke (do not asperge it; this would only demagnetize it and nullify all your previous effort) and seal it with the triple cross and the injunction "so mote it be" as in the square of mercury consecration. either keep your completed wand in a new box of its own or wrap it in linen or silk. in all the following rituals of intelligence you will have cause to use it, whether they be those of seeing stone or mirror, necromancy, or triangle of manifestation (see page 52 for the wand runes) the magical lamps at this point, it would be a good time to mention some important artifacts, which you will need, often improvised the last minute, but in actuality as needful of proper preparation and consecration as you

she the bitch, i the helve and she the axe, i the cock, and she the hen. as my will, so mote it be! having done this, hopefully without exciting too much attention from your neighbours, either present the loaded looking glass to your future ladylove as a gift, or in some way induce her to gaze into it. one look and she will be lost to you. be prepared to have the clothes torn from your back. the rituals of this section are also best performed on a thursday, a day held sacred by witches to the more aggressive approach to love, again at 8 a.m, 3 p m, or 10 p.m. unlike any other spell you have performed before, however, you will be employing a grand triangle of manifestation, and the instruments of power will be your athame and chalice; the altar should be decked with animal horns, evergreen

MICHAEL FORD WITCHMOON

spells and workings. they act as a subconscious messenger, focused on one object or goal which is the desire. it is for this reason that one does not become allow any particular elemental spirit to develop to the point where it can obsess the mind. if allowed to do so the elemental can wreak havoc on many levels, causing a growing form of madness, for which choronzon awaits. 115 115 chapter four rituals of the red temple lycanthropy and the witches moon the following chapter deals with potent and potentially dangerous rituals. these workings are designed in accord with a formula, permitting the individual to awaken and control lycanthropic and beast like atavisms which lay dormant in the mind. the purpose is not by any means to propagate violence but to present useful path workings for th

irth. black isis is also a formula which combines the goddesses kali, hecate, lilith and babalon into one specific goddess form. 5. the waking flesh of day side activities. 6. the book of pleasure 7. widdershins is the counter-clock wise movement within or in the motion of a circle. this represents the under flowing of energy, in which the base of all power resides. the backwards movements in the rituals of witchcraft and magick are based on the darkside workings from ages past. 8. the witches sabbat/axiomata published by fulgur of london. 1992 9. the morning star is also known as venus, the roman name which equals lucifer. all rites undertaken in venus are of light, therefore of lucifer. 10. the art of rosaleen norton published by wally glover in 1982 and pan s daughter by nevill drury- m

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

beast, a greatserpent, or hybrid demon. their combat is the staple method of proving prowess. itbecame a custom that when a prospective hero did overcome one of the dragons, thatthey would wear the symbol of the serpent on their heraldic shield or banner, in thesame manner as the native indians collected and wore human scalps. the hero wasthen also considered blooded. many of the demeaning hazing rituals of so-calledupper-classmen are throwbacks to this concept. when the moral sons of the serpents in their diasporas came upon a welcomingtribe or a suitable place to reside they set up their base. it is from these regions that wefind traces of great advancement, amid later primitivism. at these new locations, thesons of the serpent would also continue their genetic studies and work. they had

ulaccording to the seventeenth-century history of ireland, niul and aaronentered into an alliance of friendship with one another (p. 193)exodusgiven that akhenatons own eighteenth dynasty had terminated with pharaoh horemheb, who had nolegitimate heir, a new dynasty had commenced (1335 b.c) under horemhebs erstwhile vizier ramesis,the son of a troop commander called seti. by performing the secret rituals of the serpent-rod and with-ered hand, moses and aaron were clearly challenging ramesiss right of succession moseshavingfailed in his attempt to regain his pharaonic position, he managed to persuade ramesis to allow him andthe israelites to leave the country (p. 196)israelites this name denotes only those people who had resided in egypt, not those semites or hebrews (habiru)that were in pa

pagan temples by force. he ordered armies to burn down the famousalexandrian library(p. 148)justinianby the middle of the sixth century a.d, the death penalty came into use against the heretics and pagans.a campaign of genocide was ordered by east roman emperor, justinian, to more quickly establish thechristian orthodoxy. in byzantine alone, an estimated 10,000 people were murdered (p. 148)blood rituals of christianitybetween 540 a.d. and 592 a.d, when justinian was carrying out the christian reforms, a bubonicplague engulfed the east roman empire and spread to europeit was named justinians plague. jus-tinians plague was one of the most devastating plagues of history and many people at the time believedit to be a punishment from god. in fact, the word plague comes from the latin word for

MICHAEL W FORD THE VAMPIRE GATE

of the beast and his bride, the devil's harlot. herein is the path as walked by one who seeks to reveal the true path of ahriman and lilith-az, to manifest in flesh the spirit of azi dahaka and cain. herein is magick from the foundation to higher pathworkings of sorcery and black magick. here the works which burn away the modern white-washing of so-called magick and or witchcraft. herein are the rituals of lucifer, ancient persian sorcery, goetic magick and forbidden sex magick" for more than a decade left hand path and dark withcraft expert michael w. ford has laboured in the forbidden fields of the dark side of the occult, lit by the pale moon of luciferian ambition and satanic drive. luciferian witchcraft represents perhaps the major part of his published accomplishments to date. the f

crafted by a master.beware of the pale hecate. create your gods with care, for they will reform you in their own image. the foundation of book of the witch moon is in the darksome practice of vampirism and predatory spirituality. the nine angles and the trapezoid workings, inspired by anton lavey and presented around the cult of daeva-yasna, the persian demon-sorcery of yatuk dinoih.contains the rituals of dream, ritual and astral vampirism as an initiatory tool, other cabalistic workings presenting the qlippoth and the tree of da ath or hidden wisdom. contains the grimoire based on ancient egyptian vampirism, liber aapep, luciferian magick practice,the chaos cult workings of choronzon as vampire, the rites of hecate, the infernal and luciferian sabbat, and the foundations of satanic prac

MICHAEL WYNN THE SOUL TRAVELERS

lucky. we all have will and desires, but what stops those everyday thoughts from becoming magical commands? the answer is ritual, visualization, and invocation. we all have ritual. some smoke a cigarette the moment they wake up, some stumble to the coffee machine, and others head straight to the bathroom. everyday we engage in ritualistic behavior, but the difference between our rituals, and the rituals of the magician is that ours are utilitarian, while theirs are symbolic. ours are done to achieve a goal that needs achieving frequently, so we do them frequently, while in their rituals the individual actions are symbolic of their intentions, and represent an organized way to send commands to the magical program. the second major difference between our ritual and theirs is intense visuali

of magical energy. two common types of magic is ritual magic, and natural magic. natural magic relies on the occult essence of a particular material in order to project a certain energy. practitioners of natural magic often procure many strange herbs, stones, and may even require a substance derived from a dead animal. it is this type of magic that is most commonly associated with witchcraft. the rituals of natural magic are minimalist, and often involve no more labor than procuring rare substances and wishful thinking. literally. the texts of natural magic are often written after the fashion of a cookbook. write the full name and birthdate of the lover you desire on a pink candle, light the candle, and visualize them running into your arms, over and over again (yeah, thanks anyway! i can

of the kind of crap you ll run into. then there s ritual magic; no gem hunting, no herb gathering, no lizard eyes and cat s tongue s; just bossing around spirits with my mind, my words, and my wand (ahhhhh .now that s more like it. for the remainder of this book, all my references to magic will be to ritual magic specifically (darth vader wouldn t be caught dead spitting into a toad s mouth. the rituals of magic usually begin with a cleansing. holy water and banishments comprise the most common ways in which cleansing of the ritual space is accomplished. the ritual space, the place you intend on doing a ritual, should be as clean and dark as possible. the room should be fragrant with a scent that corresponds to the type of energy you wish to summon. it is also--michael wynn's "the soul tr

t people; this type usually claim to have many past-lives, as opposed to the human, whose soul is fresh and will only die once. this cycle of death and rebirth is often symbolized with a serpent eating its own tail. the many names these converted ones have gone by throughout the centuries are: witches, warlocks, druids, vampires, and of coarse the jedi. although freemasons do in fact conduct real rituals of transformation, they also reenact those rites by having initiates lowered into a pyramid while blindfolded. the good folks at yale s skull and bones fraternity also reenact the ritual of death and rebirth by climbing into a coffin and being reborn as bonesmen. after which they are allegedly told that they are now superior to the human cattle (considering the pedigree of its members, i m

MOODY RAYMOND A LIFE AFTER LIFE

states of consciousness and to reach other planes of reality (for a lively and fascinating contemporary exposition of this side of drug use, see the recent book, the natural mind, by andrew weil, m.d) thus, drug use has historically been associated, not only with medicine and the treatment of disease, but also with religion and the attainment of enlightenment. for example, in the well-publicized rituals of the peyote cult found among american indians in the western united states, the peyote cactus plant (which contains the substance mescaline) is ingested in order to attain religious visions and enlightenment. there are similar cults all over the world, and their members share the belief that the drug they employ provides a means of passage into other dimensions of reality. assuming this

MORALS AND DOGMA

g work has been prepared by authority of the supreme council of the thirty-third degree, for the southern jurisdiction of the united states, by the grand commander, and is now published by its direction. it contains the lectures of the ancient and accepted scottish rite in that jurisdiction, and is specially intended to be read and studied by the brethren of that obedience, in connection with the rituals of the degrees. it is hoped and expected that each will furnish himself with a copy, and make himself familiar with it; for which purpose, as the cost of the work consists entirely in the printing and binding, it will be furnished at a price as moderate as possible. no _individual_ will receive pecuniary profit from it, except the agents for its sale. it has been copyrighted, to prevent it

s: and take it as a certain and inflexible rule, to which there is _no_ exception, that real masonry requires of no man anything to which a knight and gentleman cannot honorably, and without feeling outraged or humiliated submit. the supreme council for the southern jurisdiction of the united states at length undertook the indispensable and long-delayed task of revising and reforming the work and rituals of the thirty degrees under its jurisdiction. retaining the essentials of the degrees and all the means by which the members recognize one another, it has sought out and developed the leading idea of each degree, rejected the puerilities and absurdities with which many of them were disfigured, and made of them a connected system of moral, religious, and philosophical instruction. sectarian

hat nature became her own expositor through the medium of an arbitrary symbolical instruction; and the ancient views of the relation between the human and divine received dramatic forms. there has ever been an intimate alliance between the two systems, the symbolic and the philosophical, in the allegories of the monuments of all ages, in the symbolic writings of the priests of all nations, in the rituals of all secret and mysterious societies; there has been a constant series, an invariable uniformity of principles, which come from an aggregate, vast, imposing, and true, composed of parts that fit harmoniously only there. symbolical instruction is recommended by the constant and uniform usage of antiquity; and it has retained its influence throughout all ages, as a system of mysterious com

MOTTA MARCELO THE COMMENTARIES OF AL

, or 'persona, of hadit) wast the knower. hadit possesses the power to know, nuit that of being known. nuit is not unconnected with the idea of nibbana, the 'shoreless sea' in which knowledge is not. hadit is hidden in nuit, and knows her, she being an object of knowledge; but he is not knowable, for he is merely that part of her which she formulates in order that she may be known. 5. behold! the rituals of the old time are black. let the evil ones be cast away; let the good ones be purged by the prophet! then shall this knowledge go aright. the "old time" is the aeon of the dying god. some of its rituals are founded on an utterly false metaphysics and cosmogony; but others are based on truth. we end those, and mend these. this "knowledge" is the initiated wisdom of this aeon of horus. see

(e.g 'horse' helps us to understand to enjoy the idea. the difference between the scholar and the schoolboy is that the former glows and exults when he is reminded of some word like 'thalassa. ourselves: what a pageant of passion empurples our minds whenever we think of the number 93! most of all, each new thing that we know about ourselves helps us to realize what we mean by our "star. now "the rituals of the old time" are no longer valid vehicles; knowledge cannot "go aright" until they are adapted to the formula of the new aeon. their defects are due principally to two radical errors (1: the universe was conceived as possessing a fixed centre, or summit; an absolute standard to which all things might be referred; an unity, or god (mystics were angry and bewildered, often enough, when a

with the idea of sin. the new aeon proclaims man as immortal god, eternally active to do his will. all's joy, all's beauty; this will we celebrate. in this verse we see how the awakening leads to ordered and purposeful action. joy and beauty are the evidence that our functions are free and fit; when we take no pleasure, and find nothing to admire, in our work, we are doing it wrong. 36. there are rituals of the elements and feasts of the times. each element fire, earth, air, water, and spirit possesses its own nature, will, and magical formula. each one may then have its appropriate ritual. many such in crude form are described in the golden bough of dr. j. g. frazer, the glory of trinity! in particular the entry of the sun into the cardinal signs of the elements at the equinoxes and solst

d be affirming not love for love presupposes two see i, 28 30 but confusion, and my neighbour had better beware of me. in practice, people who affirm that they are you end up by wanting to use your wallet as if it were their's. this is a very important point for anybody who wishes to understand the third chapter 'spelling is defunct; this seems to be an echo of the statement in cap. ii, v. 5 "the rituals of the old time are black (the word 'defunct' is decidedly curious; the implication is 'no longer able to fulfil its function 'spelling' then means 'making spells. and this is characteristic of ra-hoor-khuit, that he demands not words, but acts (compare 'the paris working) so then we pass naturally to verse 3 'all is not aught' is an abrogation of all previous law, on the accession of a mo

ory& joy: i will be at your arms in battle& ye shall delight to slay. success is your proof; courage is your armour; go on, go on, in my strength& ye shall turn not back for any! forty is mem, water, the hanged man; and eighty is pe, mars, the blasted tower. these trumps refer respectively to the "destruction of the world by water" and "by fire. the meaning of these phrases is to be studied in my rituals of magick, such as book 4, parts ii& iii. its general purport is that he is master of both types of force. i am inclined to opine that there is a simpler and deeper sense in the text than i have so far disclosed. as we have already remarked, these commentaries were for the most part written between the twenties and the thirties "i am the warrior lord of the forties" may thus refer to the s

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

scend to heaven.'0 trinity chapel was also the seat of the confederation of the passion and resurrection of our lord, which received patent letters from charles v awarding them the privilege of staging the mystery of the passion and other catholic mystery plays. such performances, which were very popular during the middle ages, offered religious and initiatory amphibological sense relevant to the rituals of craftsmen. over time, however, their meaning was lost and they eventually became spectacles deemed impious by the clergy and justice authorities. nonetheless, the attraction of these plays survived for an audience of diverse quality made up mostly of the "mechanically minded" meaning artisans, according to pierre bonfons, who was a contemporary of this era (the first edition of his book

l whose origin reaches back far into the past, although we are not able to precisely identify this genesis. the fact that this operative ritual is so old can be supported on the one hand by crosschecking the texts against the contents of the statutes and old charges, which are greater in number and which date back to the fourteenth century, and on the other hand by comparing them to the customary rituals of other organizations, which, although different from those of freemasonry, shared the same common root. for instance, the french compagnonnage and the german bruderschaft shared masonry's symbolic themes. perhaps one of the best proofs of the age of the masons' ritual has been overlooked until now: the nature of its symbolism, which is the key to its iniatory and esoteric meaning and whi

ns. to them at stake was the tradition inherited from the craft at least what had survived of the tradition, for the terrain had been altered for a long while and the transcendent perception of this tradition had been watered down or transformed under the pressure of outside influences. the best proof of this evolution lies in the differences that existed between "traditional" seventeenth-century rituals of the antients, on the one hand, and what we now know about the ritual of the operative masons, on the other. in any case, when respect for christianity was invoked in the seventeenth century, little remained in either catholicism or anglicism of what had expressed and given life to christian expression in the thirteenth or fourteenth centuries. disuse had scuttled the traditional. 252 fr

the best informed and most active freemason of that time, the research arrived at the conclusion that freemasonry was related to the templar order, such as it was at the time of its founding. the rectified scottish rite and the order of the benevolent knights of the holy city emerged from these conclusions. freemasonry was therefore oriented toward chivalry in the best sense of the word, but the rituals of the new rite approved in wilhelmsbad showed proof, unfortunately, of an almost complete misunderstanding of the operative tradition. the implementation of this system was not negligible on the spiritual and philosophical planes, however, especially in germany. but freemasonry nevertheless continued to evolve primarily in a state of disorder and at the whim of unbridled imaginations. the

er county. he declared that the grand lodges and modern freemasonry 269 similar lodges remained in existence at this time, lodges that had never recognized as authentic or legitimate the modern freemasonry of the grand lodge of london. all of these lodges would have vanished during the period of world war i, 1914-1918. stretton provided information on the organization, seven-degree hierarchy, and rituals of this operative masonry but unfortunately failed to supply any proof. a number of the revelations made here are so obviously interpolations, such as the seven-degree hierarchy, that it casts a shadow on the veracity of his entire claim. so it is clear that another approach entirely is required to seek out the operative tradition, which is what we have attempted here. an approach that is

PHILIP NEIL MYTHS LEGENDS EXPLAINED

immortal. but one night she was interrupted and the spell was broken. she then revealed herself in her divine form and ordered that a temple should be built to her (see below. she also gave the child, triptolemus, seed grain, a plow, and the knowledge of agriculture, so that he could teach the skill to humankind. the mysteries of eleusis t he mysteries of eleusis were the most profound and secret rituals of greek religion, and it was believed that they held the whole human race together. therefore, it was vital to observe them each year. initiates were seen as superior beings because of the vision they had received of life beyond death. the secrecy the initiates maintained was so strict that it is not known exactly what they experienced, but they seem to have had a three-fold revelation: t

to the holy person to the left of it. clockwise from top right (northeast, they are a tobacco plant, a stalk of corn, a beanstalk, and a pumpkin vine. their color reflects the body of the holy person, and their roots are in the sacred water in the center. sunbeam rafts the holy people are standing on sunbeam rafts. they are placed in each of the four cardinal directions, which are crucial to the rituals of nearly every native american culture. bowl of water a bowl of sacred water sits in the center of the painting, sprinkled over with special charcoal and surrounded with sunbeam symbols. skirts of sunlight each holy person wears a skirt of red sunbeams. mountainway songs invoke figures such as daylight boy and daylight girl in tracing the beautiful journey from the house of dawn to the ho

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

arleston, south carolina, it has become the largest and one of the most respected masonic rites in the world. because of its success numerous imitators have appeared, the most infamous being joseph cerneau s so-called supreme council. like the cerneau scottish rite, two other notorious contenders, called the rite of memphis and the rite of mis- volume j, c a a b b e h raim, also borrowed from the rituals of the scottish rite, hoping to capitalize on the scottish rite s popularity and success.although regular masonic authorities quickly condemned them as spurious and clandestine, small groups were occasionally revived in the united states until they were finally absorbed, beginning in the b j d as, by the grand college of rites of the united states of america. the grand college of rites, wh

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

he obtaining of the higher degrees, the rite of memphis is actually transformed into the scottish rite. a member of a lodge retaining the denomination of the rite of memphis, is not permitted to add the number of his high degree of that rite to his name,nor to wear any jewel or decoration belonging to it. as to its work in the blue degrees, it in no respect materially differs from the old printed rituals of the scottish rite, of which, as well as the rite moderne, any one can buy as many as he pleases in paris. of course, the successors of those who invented the rites of mizraim and memphis have the right to work them.but all masons ought to be informed that they are mere shams, used only for the purpose of making money, by those who vend the degrees; communicating no useful information; a

rite need hardly be alluded to; the published constitutions, diplomas, edicts, etc, furnish abundant evidence of the fact.this heaping up of such a mass of mystic rubbish,merely for the purpose of constituting and governing an association of men, the mission of which is the development of reason and intelligence, and the study of wisdom, is simply ridiculous. in b i d i, after having compiled the rituals of his rite,marconis visited belgium as grand hierophant and successor of his father, and opened negotiations for the establishment of his order in that country.meeting with little encouragement he returned to paris, where, under the name of marconis letuillart, he succeeded in gathering together a few isolated brethren, and instituted a lodge, the disciples of memphis. on the c dd of marc

on has several degrees, which are passed through and conferred according to the forms indicated by the rituals, and of which the highest is the d dd of the ancient and accepted scottish rite. x(art. i of the constitution) volume j, c a a b b f h the spurious rites of memphis and misraim the names specially belonging to these degrees, and the insignia appropriated to them, and which tradition, the rituals of the degrees, or the statutes-general of the order have sanctioned, are the only ones recognized by the grand orient, and the only ones allowed; all other titles or decorations are interdicted by articles e c, e d, e e and c g c of the statutes-general. the use of masonic decorations, indicating degrees above the d dd degree, is, then, not only a violation of the law, but the negation of

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

his way he utterly dissociates himself from this evil, and is ready to begin his life anew in the image of holiness. 10 proverbs 19:2. 11 berachot 33a. 12 joshua 2. 13 2:178b, 3:60b. 14 e.g, deuteronomy 14:11, leviticus 14:7. the arizal on parashat metzora 476 .translated and adapted from eitz chaim 477 parashat acharei mot the portion of the torah read this week opens with the description of the rituals of yom kippur practiced in the holy temple. usually, g-d fs commandments are prefaced by the introduction. gand g-d spoke to moses, saying c. h in this instance, however, a time frame is given for this communication: gand g-d spoke to moses after the death of the two sons of aaron, when they approached g-d and died. and g-d said to moses c. h1 this refers to the incident described in paras

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

teaching, had first heeded its instructions and counsel, their opinion might have been different. it is a sensible and rational approach to a vast subject with almost infinite ramifications. once this counsel has been well heeded, and closely adhered to, then the student could start dealing with the simplest elements of ritual and ceremonial procedures. an attempt to handle the complex initiatory rituals of the grades without proper preparation and guidance, can only end in failure. much the same is true of the complicated ceremonies described in the third volume. leave them severely alone until you have studied them sufficiently to know what you are doing. this may take considerable time. start off first with what is known as the lesser banishing ritual of the pentagram (p. 106, volume i

and copy: notes on the obligation. the ritual of the= grade. the manuscript, sigils from the rose. the minutum mundum. having made your copies of these and returned the originals you should study them in order to prepare to sit for the written examination. you must also arrange with the adept in whose charge you are,about your examination in the temple on the practical work "part two. receive the rituals of the pentagram and hexagram. copy and learn them. you can now sit for the written examination in these subjects and complete 'a' by arranging to be tested in your practical knowledge in the temple "part one. b. implements. receive the rituals of the lotus wand, rose cross, sword, and the elemental weapons. copy and return them. there is a written examination on the above subjects- that i

ct: a ceremony on the formulae of ritual z. 2. must be prepared before examiner and must meet with his approval as to method, execution and effect <84> in the early temples there was also issued a catalogue of manuscripts, enumerating in alphabetical order the documents circulated amongst the zelatores adepti minores. a. general orders. the curriculum of work prescribed. b. the lesser and supreme rituals of the pentagram. c. the rituals of the hexagram. d. description of lotus wand, and ritual of consecration. e. description of rose cross and the ritual of consecration. f. sigils from the rose. g. sword and four implements, with consecration ritual. h. clavicula tabularum enochi. j. notes on the obligation of the adeptus minor. k. consecration ceremony of the vault. l history lecture. m. h

from the ac <227> tion of the higher will, therefore its aspects are varied. death superveneth in the naturalman, when the mental action of the ruach and the nephesch is definitely and thoroughly interrupted in the physical body. in the adept death can only supervene when the higher will consenteth thereto, and herein is implied the whole mystery of the elixir of life. end of volume one book two rituals of the first order the stella wtutina or golden dawn 114 the golden dawn: volume iz book two introduction to the neophyte ceremony god forms and stations in the= h the openin of the hall of the neophytes and the ceremony of initiation into the b= h grade describe the essential formula of the outer order work and set in motion the energies necessary for the aspirant's spiritual growth. the

ade and making the pledge there toward the tablet. the hoodwink is then removed. 4. the candidate is placed between the pillars, facing a portal in the grade to which he seeks admission, represented by the hebrew letter pictured in the correct direction in relation to the temple. this is a path on the tree of life, in relation to the sephirah the temple is in. 5. circumambulations are made in the rituals of the paths, the candidate visits the stations, hears speeches of the officers, sees diagrams of the tree and the garden of eden in relationship to the path. 6. in the east, the hierophant explains symbolism of the admission badge to that particular path or sephirah, and the admission badge is set aside. the symbolism of the path is explained. 7. hierophant takes candidate to the west of

g of yod he vau he tzabaoth be upon ye! be there peace between us and you, and be ye ready to come when ye are called. hiero returns to his place. the others follow. hegemon leads philosophus to his seat. in the name of yod he vau he tzabaoth, i declare this temple closed in the= grade of philosophus. hiero 111 ill 1 hiereus 111 111 1 heg 111 111 1 hegemon conducts the philosophus out. book three rituals of the inner order, the roseae rubae et aureae crucis. ritual of the portal of the vault of the adept1 veil 3rd banner air tablak 2nd adept adept pentacle hangs pan over gwv and death cow n elaments fire tablet dew11 hegemon ty phon onnor hiereus wakor el table l <156> chief adept- white cassock, yellow shoes, red cloak of hierophant, yellow and white nemyss, rose-cross on yellow collar. s

order. that i will only perform any practical magic before the uninitiated which is of a simple and already well-known nature; and that i will show them no secret mode of working whatsoever, keeping strictly concealed from them our modes of tarot and other divination, of clairvoyance, of astral the golden dawn: volume 11 book three projection, of the consecration of talismans and symbols, and the rituals of the pentagram and hexagram, and most especially of the use and attribution of the flashing colours, and the vibratory mode of pronouncing the divine names. tiphereth 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 punfy and exalt my spiritual nature so that with the divine aid i may at length attain

n with them in the zodiac, these two luminaries being at the same time either in conjunction or opposition as regards each other. diagram 7 invoking banishing 4 3 shaddi el chai 1. n- d b elohim tzabaoth diagram 8 invoking banishing elohim gibor diagram 9 invoking eloah ve-da six invoking hexag ams for sol. diagram 10 banishing eloah six banishing hexagrams for sol. 292 hexagram ritual 293 in all rituals of the hexagram as in those of the pentagram, thou shalt complete the circle of the place. thou shalt not trace an external circle round each hexagram itself unless thou wishest to confine the force to one place- as in charging a symbol of talisman <27> from the attribution of the planets, one to each angle of the hexagram, shalt thou see the reason of the sympathy existing between eachsup

er working, it is useful to lay out a circle in coloured tapes. the colour naturally will depend on the nature of the ceremony. at the appropriate angles of quarters of this taped circle, pentacles or flashing tablets of the requisite divine names or symbols may be placed. the other ceremonies, consecration and invisibility for example, require no such device, for the performance of the banishing rituals of the pentagram and hexagram followed by the consecrations- either as in the neophyte ceremony or as in the opening by watch-tower- clears a space for working which is amply protected. this procedure suffices for most operations, though in evocation the greatest precautions and protections are necessary, and these are afforded by the presence of the circle and divine names. a great deal o

pantacle which is carried by the magus, later to be veiled, and bound; it is upon this latter that he works. a heavy-bodied incense should be used, and copiously. dittany of crete is probably the best- or any other fairly stable and harmonious incense. when all is ready, announce from the altar, holding the lotus wand hekas, hekas este bebeloi then, taking the sword, perform the lesser banishing rituals of the pentagram and hexagram, closing with the l.v.x. signs. pass to altar without either wand or sword, take up the fire wand, go south, raise fire wand above head, attract the light and circumambulate slowly with the sun, saying: and when, after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the

. may the blessing and light of yeheshuah the redeemer be with thee, and inspire thee, and lead thee unto the ways of everlasting peace. pause for a few minutes. rmerse circumambulation. reconsecration of temple with fire and water. then powerful banishing rituals ofpentagram and hexagram. consecration ceremony for jupiter talisman temple furniture arranged as for the grade of neophyte. banishing rituals of both pentagram and hexagram. open the temple by the ceremony of the watch-towers. after adoration, perform the lnvoking hexagram ritual of the supemals, using eheieh and ararita. employ the vibratory formula of the middle pillar to invoke kether, and do not proceed until the sensation of the divine force is present in every vein and nerve. then contemplate the higher and divine genius

spirits of air from this form. disintegrate it, i command ye, by all the divine names, and depart ye in peace unto your habitations, and let there ever be peace between me and you. dissipate every vestige of this form, and let its elements retun into their component parts. i now cast it forth. let it cease to be. in the name shaddai el chai, i now declare this temple closed. perform the banishing rituals of pentagram and hexagram. spiritual development hekas hekas este bebeloi. face east, make qabalisfic cross, and pwfom the lesser banishing ritual of the penfagram, with the black end of the lotus wand, holding it by the white band. then pet.fom the lesser banishing ritual of the hexagram. make the full lvx signs. advance to altar without wand and take therefrom the fire wand. face south

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

refore put into the role of a brother trying to piece together gualdi222s discovery, byinvestigating alchemy, astrology and astronomy, etc. at the climax of the philosophus ceremony,the initiate sees gualdi return to life 226 the hymn which is sung at this point giving some telling cluesrituals of the societas rosicrucianis in angliaforeword3 as to the real nature of the "elixir vitae"alex sumner.rituals of the societas rosicrucianis in angliaforeword4 zelatorfirst sectionthe aspirant in the preparation room, retains his citizen222s dress, but uncovered. over his head andface is thrown a light scarlet veil. the conductor of novices is robed in black with a cowl on hishead, and taking the left arm of the aspirant approaches the door leading from the porch into thesacred hall; while the two

ibit thetriangular paper, whereupon he makes a battery of 4.the guard of the caverns opens the door to receive the paper and then turning to the suffragan,says: most worthy suffragan, the chosen one desires re-admission to the mystic circle.suffragan:require him to advance to you in due form and present the mystic token.guardian:advance to me in due form, and present the mystic token of admission.rituals of the societas rosicrucianis in angliasecond section10 the aspirant as previously instructed by the conductor advances by 4 steps, laying his hand on hisheart each time and bowing at the last step; he than hands to the guardian the mystic paper; thedoor is closed and guardian reports: most worthy suffragan, by the evidence i have received theaspirant has meditated upon the preliminary pre

each timeand finally bowing.celebrant:my brother, whence came you?conductor:from a land of shadows, where the blessings of knowledge but rarely penetrate.celebrant:where stand you now?conductor: in the depths of the earth, my hands extended to the north and to the south.aspirant stands in a crucified form as instructed.and my desire is to approach the radiant east and rejoice in the perfect light.rituals of the societas rosicrucianis in angliasecond section11 celebrant:you are worthily inspired my brother. i approve and commend your zeal, but your progress to thegoal of truth must be slow and gradual as the mysteries of nature are not to be unfolded to all whoseek her shrine, but only to the strong in faith, and the humble, though zealous in spirit.i will now invest you with the modes of r

in solution. a further search disclosed the overcomegualdi prone on the pavement, still holding the thong of the bell.repair now to the celebrant.the aspirant is conducted to the celebrant by the north.celebrant:here, for the present, we must rest, but we cannot leave the subject without offering to remove fromyour mind unpleasant impressions, if any exist, as to who the former rosicrucians were.rituals of the societas rosicrucianis in angliasecond section13 the society, or fraternity of rosicrucians has been largely misrepresented, and the minds ofstudents greatly prejudiced. the want of intelligence would be simply amazing were it not evidentthat the mischievous ignorance of a few has been repeated successively without individual research.ignorance, prejudice, envy and conceit have take

auses him reverseit in a vessel of salt (which is near the east) so as to extinguish, as he says: like the light of this taperso should your light be extinguished should you fail in your voluntary pledge to us.at the same time placing the triangular mystic paper with the name of the aspirant and the sacredinitials in the flames of the central candle in the east, and then conducts the aspirant out.rituals of the societas rosicrucianis in angliasecond section15 theoricusreception -first sectionthe zelator in the preparation room is robed in scarlet: over his head and face is thrown a lightblue veil, and in his right hand is placed an ebony crux, signifying lux. the conductor of novicesis robed and cowled in black. they proceed to the porch and give a battery of 4 at the entrance tothe sacred

rnity.oh. chymia fair, thou brightest childof heavenly birth, man's dearest friendshine forth, and guide with actions mild,man222s sorrows to a blissful, end.thou mystic art, to thee alonedoes nature bow, with wonders teema mighty vision sweeping onas a mysterious deem;yet not in vain are arts that stealthrough time and space, from earth to skyfor they with still small voice revealour immortality.rituals of the societas rosicrucianis in angliahymn to chymia17 the zelator and his conductor proceed to the suffragan in the west and halt.suffragan:frater, before you can further partake of the secrets of the grade of theoricus, your consent isrequired to certain promises: listen!pledgedo you promise on your word as a man, and pledge your honour as a rosicrucian, to foreverconceal, and never rev

heart. my object is to arouse your fortitude; proceed in your search for the mysteries you willhave revealed to you in this degree. in order that you shrink not, i charge you to be circumspect andcourageous, and give you as your password 'fortitude'.music as the zelator is conducted to the south. point of the compass, where presides the secondancient guarding a burning but well shaded vestal lamp.rituals of the societas rosicrucianis in angliahymn to chymia18 2nd ancient:zelator, this burning lamp typifies the light of nature which burns unseen by mortal eye. everynatural body carries a light within it, but the light appears not, it is eclipsed by the grossness of itssurrounding matter. yet the effect of this light is apparent to all according to the absence or presenceof the holy lux. all

ians, as was also done when caesar captured the egyptian seat oflearning in rendering cinders of 700,000 rolls of the alexandrian library, and when leo isaurusdestroyed 300,000 more. why then should you seek to delve in that which fanatic in power mayagain destroy in a few short hours?conductor of n.:still would we seek advancement in so glorious a science. instruct us in the purity of its truths.rituals of the societas rosicrucianis in angliasecond section colour blue21 1st chemist:he who seeketh for purity of truth in chemistry must take the more direct though tedious road ofbending before the crucible, study and handle the alkalies, the minerals and the gases; for though youmay become possessed of much through the remaining manuscripts of the founders and their lattersuccessors, yet you

er of theirorganisation being annihilated.this famed discovery took place in the apartment intended to be represented by the one in which youare: and to this extent you are now introduced into the home and to the study of the second gradeof the rosicrucians. there being a vacancy in the number allowed to the theorici; you form one ofthe select seven.the chemists are about to return, let us retire.rituals of the societas rosicrucianis in angliasecond section colour blue24 practicusreceptionfirst sectionthe theoricus is robed in blue in the preparation room; over his head and face is a thin yellowveil, and in his hand is placed an ebony crux bearing a. red rose. c. of n. robed and cowled inblack. they proceed to porch and enter without alarm.c. of n: by the mystic rose and cross.c. of c: by

rements.the conductor accompanies the theoricus to the celebrant in the centre of the hall, who is seatedfacing the west, with an altar of incense in front of him, lighted.celebrant:thou hast listened to the foreshadowing recital of the suffragan. my orders are from the invisibleadept to receive your solemn promise of secrecy before further revelation. kneel, if you areprepared to pledge yourself.rituals of the societas rosicrucianis in angliapracticus26 theoricus kneels holding the rosy-cross with both hands. brethren all standing in form of a cross.celebrant being central point; theoricus assents to the followingpledgedo you promise and declare in the presence of these rosicrucian brethren, upon your word ofhonour as a man, by the symbol of the rose and cross, and the flame upon the alta

est purest air, oxygen, azoth, ozone, in every and allthings, supernaturally magnificent, a royal element. this is natural or physical fire: all-powerful,when not under due restraint. lead on. my pass is incensus (inflamed).the conductor repairs with the theoricus direct to the west, where sits the 2nd ancient, facing theeast with a plain mirror reflecting the light of a burning taper by his side.rituals of the societas rosicrucianis in angliapracticus27 2nd ancient:my purpose is to direct your thoughts to the symbolism of fire, and the reflections caused in themind. the appearance of deity when making himself manifest to men has invariably been in a glory,a halo, or surrounded by flame, brightness and fire, whether on an occasion of beneficence ordispleasure: wonder not then that the east

ible, true philosophy could go nofurther, and so adoration was paid to the unknown god in the last image that was possible to men ofanything; fire, which was known as his shadow. in all this we contemplate not the natural fire, butthe symbolic, the celestial, the divine, the ineffable ethereal spirit; the immortal fervour, into whichthe world evolves. lead on. my pass is 'immortalis (immortality).rituals of the societas rosicrucianis in angliapracticus28 the conductor now returns to the celebrant in the centre of the sacred hall, with the theoricus incharge, and faces him to the east. the veil is removed.celebrant:thus far hast thou carried the rose transfixed upon the cross, that cross which is the emblem of life,the protector, the redeemer, the salvator, while the scarlet rose symbolises

ROBERT KIRK WALKER BETWEEN WORLDS

heir vows and embraces in earlier verses and variants, although by this stage the concept of physical gratification has been transformed into an exchange of gifts and a shared journey and vision. she shows him 'fairlies three, a vision within a vision, and the last stage of the journey. he would not be able to perceive this stage, let alone undertake to travel upon it, if he had not undergone the rituals of transformation at the second tree. once again, we should emphasize that the vision of the three roads is ancient and potent, and is not to be regarded as a mere orthodox gloss upon a pagan original. even at this last stage of the journey, the initiate is offered a choice of how he or she may use the transformed power. the three choices are: 1. the broad road of wickedness that some say

RUBY TABLET OF SET

agram, then the pentagram would be evidence. but the same would be true if the description included a crucifix. in many cases of alleged satanic ritual abuse, investigation can find evidence that the claimed offenders are members only of mainstream churches and are often described as very religious. there is no way any one law enforcement officer can become knowledgeable about all the symbols and rituals of every spiritual belief system that might become part of a criminal investigation. the officer needs only to be trained to recognize the possible investigative significance of such signs, symbols, and rituals. knowledgeable religious scholars, academics, and other true experts in the community can be consulted if a more detailed analysis is necessary. any analysis, however, may have only

shall be known and i never. the objective universe may be comprehended through the logical and empirical procedures of science. the pure intellect, since it possesses the capacity to behave illogically, may not be defined through logic alone. noetic intuition is also required. consider here the dialogues of plato relative to the actual identification and definition of a form/neter. 5. behold! the rituals of the old time are black. let the evil ones be cast away; let the good ones be purged by the prophet! then shall this knowledge go aright. crowley understood the "old time" as a reference to the aon of osiris, characterized by the predominance of death-worship religions, now to be superseded by the aon of horus. he understood the ritual reference to mean that he must purge the texts of th

scientific procedures have been exhausted, an intuitive (noetic) apprehension of each form is required. a reading of the book of the law with an inaccurate or insufficient appreciation of the neteru manifest within it can lead to disaster [consider crowley's own misreading of #ii-22] 34. but ye, o my people, rise up& awake! 35. let the rituals be rightly performed with joy& beauty. 36. there are rituals of the elements and feasts of the times. 37. a feast for the first night of the prophet and his bride. august 12, the day in 1903 when crowley married his first wife, rose edith kelly. in his comment he observed that this event ultimately made possible the cairo working [yielding the book of the law. 38. a feast for the three days of the writing of the book of the law. april 8, 9, and 10 b

n dawn system of magic from new falcon. golden dawn enochian magic, patrick j. zalewski, llewellyn. a scholarly and wellresearched book. zalewski is an earnest and sincere writer, and his work presents some previously unpublished golden dawn documents, including those relating to the heptarchia mystica. the golden dawn bias is evident throughout, so it should be read with care. secret inner order rituals of the golden dawn, patrick j. zalewski, new falcon. as well as printing initiation rituals of the adeptus major and exemptus grades from the new zealand branch of the golden dawn, this book contains a copy of dr. felkin's enochian dictionary. apart from this, it is really only of value to dedicated golden dawn historians, and since hyatt and duquette's book listed above also has a perfect

in every heart of man, and in the core of every star. i am life, and the giver of life, yet therefore is the knowledge of me the knowledge of death. remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass and are done, but there is that which remains. 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 child of the prophet- secret, o prophet! a feast for the supreme ritual, and a feast for the equinox of the gods. a feast every day in your hears in the joy of my rapture. i am uplifted in thine heart

g the final paragraph of that closing [magister austen] our working is complete; we have worked our wills on the universe. brothers and sisters, depart in peace [all] so it is done! the albion ritual [the setians should be attired in clothing that they have agreed upon, and which is sympathetic to the ritual situation. it should be remembered that (contrary to popular belief) black often enhances rituals of a "druidic nature" insofar as this was deemed the colour of eternity, whereas the traditional white was deemed the colour of oblivion (or death [the chamber is prepared, and upon the altar shall be a peacock's feather, preferably laid upon a cushion, and also a statue of merlin, or items pertinent to him] classification: v2- c33.5- 1(1) author: david austen iii date: may 16, xxv html re

t, and halted at a crossroad. here i made an important decision about which way to go; i chose the "left hand path" travelling down this path i came to a primitive altar dedicated to erzulie. the loa entered in, and i was ridden by this raging spirit that released me from an anger that i had held within me for years. background this article is the result of my research into voudoun, incorporating rituals of a religious/ceremonial and magical nature. there are many male gods within their tradition, but the feminine is recognized by one goddess who has many aspects. the goddess erzulie is the loa of love; she is the wealthiest of the loa, the most extravagant, and desires perfection in all things. she has another aspect, and that is one of rage and despair. these emotions can be very powerfu

ointment, according to the special abilities and attributes of each. all priests and priestesses are automatically admitted into the order, although the identities of most members of the order are unknown even to each other. members of the governing or grand council of the trapezoid are known only to the high priest, who solicits their aid when required. there was a strong germanic element in the rituals of the early church of satan, deriving from the musical imagery of richard wagner and from the visual imagery of weimar-era expressionism (max reinhardt, hans poelzig. the significance of the trapezoid itself came from its suggestion of perspective and the distortion of that perspective in such u.f.a. films as cabinet of dr. caligari and der golem. from ritual use of similar angles and pla

SATANGEL

s before modern astronomers were. the difference is that these schools also possessed the esoteric wisdom, of which modern science recognises only the outer forms. so it is with the hermeticists, who were well aware of much that we now call psychology, yet also recognised that the human mind is not the limited faculty that modern man supposes. the cracking of this code, through the performance of rituals of incantation, might be self hypnotic psychodrama or actual gateways through which travellers between the dimensions may pass. it matters little. the procedures and results are the same. through the study of the angelic and demonic forms, we can begin to see the traces of a strange evolution of belief. what began on the whole as spirits of nature grew to become the gods of the pagan age

cle in preparation for further work. in the sorcery of the grimoire, their names and seals are inscribed upon the floor about the circle. the purpose of such ritual will be discussed in further detail later in this book. for now, i give a simple form of such ritual. the arrangement and correspondence of the archangels may be recognised as that employed by the golden dawn in the lesser and greater rituals of the pentagram, upon which this is loosely based. it is also reflected as that given within many of the traditional grimoire, most notably faust s magia naturalis et innaturalis, as follows; 1) stand facing towards the east. make the sign of the cross, visualising it as formed from golden sunlight, saying; in thy hands is the kingdom, the power and the glory( the kingdom will come at the

SATANICON

anic philosophy of sexual love..10 book ii: the satanic philosophy. 11 infernal romance. 12 hellscapes and the rise of evil man. 12 creative darkness. 15 core theory and application of black magick. 16 lycanthropy..18 book iii: the satanic soul. 20 the articles and their arrangements..21 the satanic ritual..25 book iv: the satanic philosophy..27 pandemonium: the infernal hierarchy. 28 book v: the rituals of satanic proper. 29 the pact of satan. 30 the ritual of antichrist..33 -vi- preface to the original edition as we approach the dawning of the millennium, we will continue to see the rapid decay of the judeo-xian religion. persons of pride and intelligence will turn away from god and its church. enlightenment, selfishness and realism will take precedence over the moralities of altruism an

, i.e, ill health, financial hardship, etc. for others, the celebrant becomes an example of man with the will to overcome, and an inspiration to become learned and to continue on in spite of hardship. for the satanist himself, he must learn from his hardships or misfortunes and bathe himself in the infernal light of strength and unyielding will smashing all that threatens his being and happiness. rituals of destruction are not what one would call enjoyable. on the contrary, they are filled with anger and hatred. the celebrant creates/re-lives the emotion and directs this negative energy onto the image of his enemy -16- note: under no circumstance is any actual life form, human or animal, injured or destroyed during this or any other ritual in the satanicon. to do otherwise would be crimina

tion on a repetitive basis. 3 there must be symbolism which reinforces the spell or curse. core theory and application of black magick satanicon black magick and its rituals (excepting its lycanthropy rites) are best performed at the witching hour (midnight) and at the darkest hour before dawn. symbolically these are the peak times for the practice of sorcery. the effecting of results through the rituals of black magick are two-fold (ritualistic and worldly, which leads us initially to an examination of a popular theory today that presents a view of what is necessary to initiate effects, or specifically, the residual effects from ritual. the claim is, the most effective time to work ritual magick towards another is during the dream cycle of the target s sleep; in other words, during the fi

of the magickal working, thus closing the gates of the infernal city. the bell is placed at the left-front corner of the altar. the skull obtaining an authentic death s-head could prove problematical for most; however legal specimens are available from some occult merchants. the death s-head represents man s deathless will. it s also a symbolic link between the living and the dead (especially in rituals of a necromantic nature. if an authentic skull cannot be obtained than an imitation will suffice as the symbolism is of paramount importance. the skull is placed at the center and behind the sword on the altar. ritual music music is important to religious ritual because of its powerful influence upon the emotions. most books of magick have failed to communicate this to their readers. any t

lassical composers such as richard wagner, hector berlioz, johann bach, etc, however, i am not going to recommend any particular pieces because music is of a highly personal preference. satanists should listen to a wide variety of music and decide which are personally preferred. in contrast to this are two particular rituals which do not employ music: the werewolf ritual (outdoor version) and the rituals of necromancy -23- an overview of the workings opening the gates of pandemonium: the purpose of opening the gates of the infernal city is two-fold in its nature. first, it constitutes a voluntary and willful submission/regression of the mind to the deepest darkside of one s nature. the secondary part of the act allows the release and attendance of demonic forces who carry out you magickal

n of positive or negative fantasy; created situations; the use of what is commonly known as superstition. 3 the devil and demons were created and have been re-created by man throughout history. the devil and/or demons are re-created through ritual and outer magickal art; in all other instances, our doctrine maintains a stance of non-belief, i.e, book i: the denouncement of theism -29- book v: the rituals of satanic proper -30- the pact of satan membership with most elite organizations or private societies usually require an initiation rite and/or formal membership document which is signed by the initiate. this tends to be true (though in varying forms) also with regard to satanic organizations and realms. historically speaking, black arts practitioners seeking satanic alliance would call u

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

asons. that is, they promote the conscious and willed use of sacrifice rather than the weak indulgence epitomised by the modern day serial killer who has no or very little control over his actions. on the opposite bench can be found the society of dark lily, the church of satan and the temple of set. lying inbetween both camps can be found the diabolist who may sacrifice animals during his or her rituals of invocation. yet whilst the diabolist- who often is a solo practitioner, working alone and in secret- may kill animals in his rites, it is doubtful if he would perform human sacrifice on the scale of the order of nine angles or the friends of hekate and it is to these two groups one should turn in order to gain a deeper and more constructive insight into the concept and of human sacrific

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

tween 500 and 750 million worldwide. 22 world religions: almanac agnosticism and atheism in ancient india various religious sects (groups) appeared which did not rely on the belief in a single supreme god. some historians describe these sects as atheistic. unlike atheism, however, they include beliefs about the order of the universe and way of living. jainism, carvaka, and buddhism all reject the rituals of hinduism. jainism and buddhism contain some supernatural elements, but buddhism in particular rejects the necessity of a single supreme god. the buddha, who was born siddartha gautama (563 483 bce, in particular spoke forcefully about followers trusting in themselves and not seeking salvation from a god or gods. for both jains and buddhists, nirvana (a release from rebirth or from suffe

erms, he appointed priests as his representatives to serve at the various temples. initially, this priestly class was voluntary and was divided into four groups who served for one month and then returned to private life for three months. there were different levels of priests as well, from high priests down to the lowest class who carried water for drinking and for purification ceremonies. as the rituals of national cults became more centralized, the priestly class became professional and a powerful force in the country. the image or statue of the god or goddess was the center of cult activity. once made, the statue acquired a ka and a ba through a ritual called opening the mouth. the ka of the god lived in the statue in the same way that the ka of a person lived in that person s body. pos

al family and gods were paraded, at first by foot and later by barge (boat, from the temple at karnak to luxor. along the way, people asked favors of the gods through the statues. the pharaoh would merge his ka with the divine behind closed doors at the temple in luxor. he would then emerge into public to cheers from the crowd, for whom it was now reaffirmed that the pharaoh was a living god. the rituals of opet were quite different from the sacred marriage of mesopotamia, but the purpose behind them was the same: to confirm the authority of the ruler. eight months after the feast of opet came the second major egyptian festival, the feast of the valley. this was an opportunity for egyptians to reconnect with those who had died. the image of amen was brought out of the temple at karnak into

temples. everyday living religion affected every aspect of daily life in ancient mesopotamia and egypt. all important activities and occasions were presented to the priests to see if the time was right and if the gods were in favor of their happening. people in both cultures often engaged in some form of daily prayer and marked important stages in life, including birth, marriage, and death, with rituals of passage. religion even affected the legal system. daily life in mesopotamia in ancient mesopotamia the growth of the first cities was directly related to the development of mesopotamian religion. the temple complex serving a specific deity was located at the center of the urban area. the ziggurats became not only religious centers but also warehouses, where the year s grain crop was sto

and the pope has the final word about matters of faith or morals. protestantism the next major schism within christianity occurred within the western branch. by the sixteenth century the roman catholic church had become top-heavy in bureaucracy and ritual. purists, or those who believed in traditional standards, felt that the meaning of christ s suffering had become lost in all the rituals. many rituals of the time were performed without any true feeling. reformers such as martin luther wanted to return to a simpler form of the religion. for such reformers, the bible was the central authority, not the people who ran the church. they protested against practices such as selling indulgences. men like luther, john calvin (1509 1564, huldrych zwingli (1484 1531, and john knox (c. 1514 1572, be

cial times throughout the year, and for some families on a daily basis, special food and drink are offered to the pictures of these departed ones by the father or oldest male of the family. this is done as a way to honor the deceased, as well as a way to remember those who have died. the neo-confucian book family rituals was the primary source for how to conduct such family rites. it governed the rituals of filial piety toward ancestors from the thirteenth to the twentieth century not only in china, but also in japan, vietnam, and south korea. more public rituals sometimes occur at the confucian temples built throughout china and east asia. although many of these temples have been converted into museums, offerings are still sometimes made in the spring and fall. most prominent among these

tion of the gods. priests sing and dance at such offerings, providing gifts such as tea, candles, or fruit to summon the gods. ceremonies may include the division of the lamps, in which candles are lit in a darkened temple to signify the coming of light to the world. such rituals may last for as long as three days, accompanied by fireworks, chanting, and music. priests may also perform occasional rituals of exorcism, driving out evil spirits. such exorcisms can be done in homes or even outdoor spaces where it is thought evil spirits dwell. priests use a variety of religious tools, including flags printed with scripture, blessed water, incense, swords, and even whips made of peach wood with which to fight the demons. ritual words are chanted as the procession of priests passes through the h

cluding confucianism and buddhism. while confucianism defines social conduct, daoism describes conduct that goes beyond society. for example, the sense of detachment daoism teaches often leads to rejection of society and its influences. daoism is about finding individual balance apart from the world, while confucianism teaches that such balance is found only in society, by following the rules and rituals of society. thus, the two systems are themselves representative of the idea of yin and yang. daoist thought also has its social aspects, however, while confucianism, with its regard for the mysticism of the yijing, also has some occult features. in some respects, then, each religion borrowed from the other. daoist terms were used to interpret buddhist principles, especially those regarding

6. adapted versions available at exploring africa, http/ exploringafrica.matrix.msu.edu (accessed on february 27, 2006. bellegarde-smith, patrick. fragments of bone: neo-african religions in a new world. urbana: university of illinois press, 2005. campbell, susan schuster. called to heal: african shamanic healers. twin lakes, wi: lotus press, 2000. de la torre, miguel a. santer a: the beliefs and rituals of a growing religion in america. grand rapids, mi: eerdmans, 2004. glazier, stephen d. encyclopedia of african and african-american religions. new york, ny: routledge, 2001. hirschfelder, arlene, and paulette molin. encyclopedia of native american religions: an introduction. 2nd ed. new york, ny: facts on file, 2001. powers, john. bon: a heterodox system. introduction to tibetan buddhism

ts and schisms the majority of sikhs practice orthodox, or traditional, sikhism and follow the faith s basic beliefs and practices. however, a number of smaller sects, or groups, exist. these sects are not recognized by orthodox sikhs. guru nanak, the founder of sikhism, taught that all people are equal, regardless of their differences. he placed greater emphasis on inner beliefs than on external rituals of worship. arkreligion.com/ alamy. world religions: almanac 425 sikhism one sect is the udasis, founded by nanak s son, baba sri chand (1494 1629. this is a small group of holy men who are celibate (do not have sex) and live naked or wear a yellow robe. like hindu sanyassins, or holy men, they beg for alms (money) and food with a begging bowl, and they have been active as missionaries for

k neihardt team is one of the truly fortunate collaborations in our american heritage, bridging times, places, and cultures. momaday also calls the work an extraordinary human document. other authors came to talk with black elk after black elk speaks was published. one of these was joseph epes brown (1920 2000, who interviewed black elk during the winter of 1947 48. brown focused on recording the rituals of the lakota sioux. his book, the sacred pipe, was published in 1953, three years after black elk s death at eighty-six. black elk is an important figure in both his own culture and the culture of whites. he contributed to the renewal of his people through his role as a holy man. he was able to blend the cultures of native american and white by serving in both traditional lakota spiritual

reliance on the family as the basis of all society. confucius s goal was the development of a junzi (chun-tzu, a superior person or gentleman, both as leader and as citizen. such a gentleman would have a strong sense of humanity and empathy, or ren, which would in turn be developed through li. confucius specified three different types of li: making sacrifices to gods and ancestors, following the rituals of social and political institutions, and obeying the rules of society in daily behavior. before confucius, the rules surrounding li were assumed to come from heaven, tian. though he claimed to be a transmitter of temples such as this one in nanjing, china, were built in honor of confucius and his teachings. liu liqun/corbis. 86 world religions: biographies confucius knowledge rather than

SIR WALLIS BUDGE EGYPTIAN MAGIC

nt importance was attached to them to make the performance of them almost obligatory. among the objects presented to the deceased in these ceremonies scents and perfumed unguents play a prominent part, and this is not to be wondered at. to certain kinds of oil, magical properties have been attached from time immemorial in the east, and the important place which they occupied in the ceremonies and rituals of many nations proves that remarkable effects were expected to follow their use. the living made use of oil to soften the skin and to preserve it from the parching heat of the sun, and the dead were anointed with it during the process of mummification so that their skins might, through the p. 204 magical words which were pronounced whilst it was being rubbed on them, remain soft for all t

TECHNICIANS GUIDE TO THE LEFT HAND PATH

st cherished principles. these factors must be updated in accordance to the latest and most factual elements available that are relevant to the understanding of the activity extended from the symbol itself. this is the next step into a widening comprehension of the relationship of isolate intelligence, self awareness and further psyche metamorphosis into an ever extending understanding being. the rituals of old are dead, let us bury them and start anew. the 6 fold harmonic proportion in ritual blueprint there is a common blueprint or formulaic convention that harmonically proportioned ritual operations are managed from. this framework has nothing to do with the actual content of the rite itself, but rather is the general design outline that the rite is created upon. this platen is importan

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

nts as you and me live or die? the malthus principle suggests to the illuminati that periodically thinning the global population is a good thing. evolution, they believe, calls for the survival of the fittest, and they view themselves as superior and most fit to rule. elitism is certainly a disease, a mental disease, and those afflicted with it experience no guilt whatsoever in performing magical rituals of all kinds to enhance and accentuate their elite status and signal their superior "knowledge" to their occultic peers. signal scan the pages of this book, codex magica, and you immediately discover that the conspirators of the illuminati have a deep, dark desire to signal each other. they seem to be obsessed with flaunting their special ties with each other as well as their membership in

ond sign of a super-excellent master mason richardson's monitor of freemasonry (p.91) as we shall see, the llluminati worship deity by many names in many disguises. one such name and disguise is "jahbuhlun" in pursuit of their worship of this false god, jahbuhlun, they have devised many rituals in which they employ "hidden" hand signs. in all the 33 degrees of scottish rite freemasonry and in the rituals of the york rite, the order of skull and bones, the ordo templi orientis, the grand orient lodge of france, the grand lodge of jerusalem, and on and on in almost all the secret societies and orders, handsigns, and handshakes are prominent. in coil's masonic encyclopedia we read "the hand is important in freemasonry..for the purpose of giving and receiving modes of recognition."1 in 46 code

andshakes and grips 160 codex magica and more masonic handshakes secret handshakes of the illuminati 161 masonic handshakes and grips from duncan s masonic ritual and monitor, 3d ed) excerpt from the book, mormonism's temple of doom, by william schnoebelen and james spencer. the two authors are both ex-mormons. in their book, they show the remarkable parallels between the secret signs, grips, and rituals of freemasonry and those of the mormon (lds) church. mormonism's founder, joseph smith, was a mason, and all masonic authorities today acknowledge the similarity of the two groups' rituals, symbols, signs, and doctrines. 162 codex magica president george w. bush and fbi director nominee robert mueller exchange grip behind podium (photo: the washington post, july 22, 2001) secret handshakes

john f. kennedy's murder was orchestrated by the jewish illuminati with the backing of zionist vice president lyndon b. johnson and with the connivance of j. edgar hoover's mafia-infiltrated fbi and the skull& bones-run cia. nixon had been a close associate of david rockefeller and had met privately with the rothschilds a number of times. nixon also had attended the notorious homoerotic occultic rituals of the bohemian club outside san francisco. still, as president, he had hoped to mount an offensive against the elite and dislodge them from their position of awesome power in the united states. instead, it was nixon and his entourage who were dislodged, falling from grace and being ousted, even though nixon's so-called crimes("watergate" etc) were paltry compared to the colossal criminal

a few signs of the rosirrucian order. many are similar to those of freemasonry and other secret societies. the penalty sign related to having one's throat cut is shown at number x. sixteen hand on heart sign of devotion to the chiefs m a s o n r y' s homage to the heart by the sign of hand on heart can best be understood by the fact that the leaders of the masonic lodge themselves boast that the rituals of freemasonry hearken back to ancient egyptian religion. the egyptian book of the dead addressed prayers to "my heart of my mother..my heart of transformations" meaning the source of rebirths. the mother goddess of egypt was worshipped by various names isis, hathor, rhea, etc. she was the one to whom the people "gave their hearts" meaning their heart-felt devotion and allegiance. as the g

by high priests, cut out the hearts of victims of tribal wars. on the stone altars of the temples, the priests cut the heart out of the breast of sacrificial victims while they were still alive! the hearts were eaten, just as they were in ancient egypt and as they are in a number of satanic cults in existence today. back to egypt freemasonry today freely admits its connection to the religion and rituals of ancient egypt and proudly displays egyptian idols (the sphinx, etc) in and around its lodge facilities and at its international headquarters, the house of the temple in washington, d.c. moreover, in the ritual ceremonies of the higher masonic degrees, the hindu pantheon of deities is honored as the true "holy trinity."1 in the hindu religion, the whole universe is said to be centered in

tchcraft, and triangle powers 363 solomon's temple that they annually render to him, as tribute, the sum of 666 talents of gold. undoubtedly the number 666 is symbolically the triple triangle, because the holy number of the goddess was 666. in mackey's masonic ritualist, the author, sovereign grand commander of the scottish rite, albert mackey, emphasized the key importance of the triangle in the rituals of freemasonry.5 the late jim keith, an exposer of conspiracies and cults, also discussed the importance of this symbol to masonry. he writes "there is in fact a triad of three governing officers to be found in almost every degree."4 in a number of books written by masons, the downward pointing triangle is related to set, the god of egypt, and to bacchus. both of the deities are satan in o

m proud to be a mason" writes rabbi seymour adas, 32o, in this issue of the new age magazine (april 1987. note: the name of this magazine has since been changed to the scottish rite journal, to hide the connection of masons with the occultic new age movment. in fact, the masonic order is predominantly led by jews. as its former sovereign grand commander, albert pike, has revealed, the symbols and rituals of freemasonry are all based on the cabala of the jews. magical signs of the jewish cabala 425 the most honored masonic leader in the history of freemasonry was albert pike. pike maintained that "every masonic lodge is a temple of religion; and its teachings are instruction in religion."14 now, pike also asserted that the true meanings of the symbols of freemasonry are found in the occult

f freemasonry the hebrew cabala is a series of occultic writings that are as demonic as any incantation ever uttered in witchcraft. webster's dictionary tells us the cabala (sometimes spelled kabbala) is "an occult religious philosophy developed by certain jewish rabbis" james lloyd the apocalypse chronicles (vol. vii, no. 1, 2005) 426 codex magica sorcery is commonplace in the depraved religious rituals of cabalistic judaism. here a rabbi is seen carrying a chicken off to be sacrificed in a voodoo/ santeria-type ritual during the jewish festival of yom kippur (israel, a photobiography, by micha bar-am, new york: simon& schuster, 1998) twisted satanic rituals and lies the rabbinical doctrines and teachings of cabalism are based on a curious blending and mosaic of astrology, numerology, gra

le of your moloch and chiun your images, the star of your god, which ye made to yourselves (amos 5:20) a magical charm and talisman to illuminists everywhere, the pantacle star, or pentagram, is considered a powerful charm, a talisman, and an emblem of favor with the deity of the underworld. oh, how the communists, founded by karl marx, a high priest of satan, cherished their red stars! in degree rituals of freemasonry, an appropriate "jewel" is awarded the rising initiate. it is believed that this jewel holds magical powers. it can be used to invoke, or invite, spirits and to work spells. albert pike thus advised: another jewel is necessary for you, and in certain undertakings cannot be dispensed with. it is what is termed the kabalistic pantacle (pentagram..this carries with it the power

ichael aquino, high priest of the temple of set. aquino claims to be an initiate of the "left-handed path" which indicates lucifer worship. the empty sanctuary of the order of the solar temple shows signs of satanic worship candles on the floor arranged in a triangular pattern and a satanic hexagram drawn out on the floor. in october 1994, the 53 adults and children who participated in the unholy rituals of this cult headquartered in switzerland but operating in canada as well were found dead, victims of mass, joint suicide and murder. the official logo of the "solar temple (not shown) is a triangle with 1 pointed maltese cross. 550 codex magica every man and woman is a star 551 high priest lavey and followers at a 1966 ritual. observe the pentagram on the wall. in the 1990s, president geo

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

re. since the earliest forms of spiritual expression, this is the great promise and hope that religions have offered to their followers. it is the believer s eternal answer to the cynicism of the materialist who shouts that there is no afterlife, that death is the end. anthropologists can only guess whether or not the earliest members of the homo sapiens species (c. 30,000 b.c.e) conducted burial rituals of a quality that would qualify them as religious. however, it is known that they buried their dead with care and consideration and included food, weapons, and various personal belongings with the body. even the neanderthal species (c. 100,000 b.c.e) placed food, stone implements, and decorative shells and bones in the graves with the deceased, which they often covered with a red pigment

of reality, is in a constant state of change and decay. because a human is composed of so many elements that are always in a state of flux, always dissolving and combining with one another in new ways, it is t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 5 earliest members of the homo sapiens species (c. 30,000 b.c.e) conducted burial rituals of a quality that would qualify them as religious. impossible to suggest that an individual could retain the same soul-self for eternity. rather than atman, buddhist doctrine teaches anatman/ or, no-self. although the buddha (c. 567 487 b.c.e) denied the hindu concept of an immortal self that passes through a series of incarnations, he did accept the doctrines of karma( actions, the cause

in my name will soon turn and say something bad about me. anyone who isn t against us is for us. neither jesus nor those who cast out demons in his name is called an exorcist in the new testament, and the word exorcise is never used anywhere in the bible in the context of banishing demons. by contrast to shamanic exorcisms of evil spirits in tribal cultures, which can last for hours or days; the rituals of demonic banishment in ancient egypt or pagan europe, which were dramatic ordeals of lengthy duration; or the rites of exorcism of the roman catholic church, which can go on for many days, months, even years, jesus exorcisms consisted of his/her simple and direct command to the demon to leave its unwilling host body. when jesus triumphs easily and immediately over the evil beings that ha

mes these splinter groups are organized around the revelations and visions of a single individual, who is recognized as a prophet by his or her followers. because the new revelator s teaching may seem unorthodox or heretical to the beliefs of the larger body of worshippers, its members are branded as cultists or heretics. in other instances, those practitioners of ancient wisdom who celebrate the rituals of a religion that existed long before the dominant faith had established itself are condemned as devilworshippers. it has been observed that the god of the old religion often becomes the devil of the faith that has supplanted it. often, the members of cults are forced to meet in secret due to oppression by the established majority religion and the state or because of their own wishes to p

official religion of all european countries. according to a number of scholars, the church itself may have been greatly responsible for the revival of the old religion by its having increasingly exercised extremely repressive regulations upon the private lives of the common people. then, once excessive doctrines and dogmas had provoked a rebirth of paganism, the church saw the nature-worshipping rituals of the common people as a threat to its authority and condemned these men and women as being practitioners of an organized satanic religion that never really existed. an analysis of the medieval church s sexual code reveals that its basic law was that the act of sexual intercourse was to be performed as seldom as possible. stern-faced church authorities encouraged their flocks to avoid coh

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

alysis regarding the relationship of conscious and unconscious psychological aspects and their treatment in mental or psycho neurosis. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mysteries of the mind 185 chapter 13 superstitions, strange customs, taboos, and urban legends out of the fears and feelings of helplessness, there arose accounts of personal rituals of survival. superstitions and religions evolved into accepted rules for appropriate human behavior (customs) and forbidden behavior (taboos. many of these societal customs, and religious and cultural taboos, are perpetuated in the urban legends of today. 187 chapter exploration superstitions cats days of the week dogs the evil eye four-leaf clover gems horseshoes knocking on wood ladders

rious husband. these struggles were seldom to the death, but were in keeping with the custom among various peoples of forcing young men to undergo tests of endurance before granting them permission to marry. the underlying principle was that no man should have a wife until he has proved that he is able to protect her. capturing a bride. courtship by capture contributed its share of customs to the rituals of modern marriage. the screams, tears, and struggles of the bride among various peoples are known to be merely a part of the marriage routine; yet they are considered absolutely essential to show her bashfulness and modesty. the conscious or unconscious simulation of capture as retained in later systems of marriage appears to be due to a much earlier concept of modesty and delicacy. even

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ot privy to its secrets had begun to spread rumors about the bizarre rites and grim pledges that the members of the fraternity were sworn to uphold. curiosity and concern that satanic rites might be held by supposedly upstanding businessmen who had sold their souls to the devil began to spread doubts about what was really going on behind the closed doors of its lodges. while the various oaths and rituals of the masons would quite likely be judged as a bit overly dramatic and flamboyant by some, they were largely symbolic and representative of an earlier age.and far less danger- t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d secret societies 11 officers of the new york mecca temple (corbis corporation) thefree and accepted order of freemasons is th

if the magician or sorcerer ascribes to them the catch phrases of contemporary science or evokes the ancient names of the old gods and goddesses. what is important to these forces is that the magician acknowledges that they do exist cthat they are there to be called upon and to act as powerful servants for those who have learned to control them. those who seriously practice the ancient rites and rituals of magick truly believe that they can master the ability to control unseen forces that can be made to produce whatever it is that they seek in life.peace, happiness, the secret of love, the pursuit of wealth.all these things can come easily to those who understand the power of true magick. the practitioners devoted to the various belief systems have few problems weaving their particular sc

encyclopedia of occultism. new hyde park, n.y: university books, 1960. williams, charles. witchcraft. new york: meridian books, 1960. vodun/vodoun/voodoo vodun, voudoun, or, more popularly, voodoo, means gspirit h in the language of the west african yoruba people. vodun as a religion is a mixture of african beliefs and rites that may go back as many as 6,000 years with the teachings, saints, and rituals of roman catholicism. early slaves, who were snatched from their homes and families on africa fs west coast, brought their gods and religious practices with them to haiti and other west t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 52 magic and sorcery black magick is the use of supernatural knowledge and powers for doing evil. t h e g a l e e n

ivine energy that permeated all of nature. the existence of t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 68 magic and sorcery marie laveau was the recognized voodoo priestess of new orleans. such a force, eliphas levi believed, was to discover the great arcanum of practical magick. his doctrine of transcendental magic was published in 1855, followed by rituals of transcendental magic in 1856. other works of eliphas levi include the key of the grand mysteries (1861) and the science of the spirits (1865. eliphas levi died in 1875, esteemed by many and hailed as the last of the alchemists. others have criticized certain of his writings by suggesting that his imagination may have in some instances surpassed his actual knowledge of the arcane. m delv

e as to the true historical roots of the faith, most wiccans believe that none of them can dictate to any other just exactly what it is that they must believe. in other words, rather than one great book of wiccan beliefs, an ancient book of shadows dogmatically outlining creeds and ecclesiasticisms, there are many books by many men and women who carefully explain the belief structures, rites, and rituals of their particular expression of the craft. while there were no doubt hereditary witches who quietly practiced the old ways, there was little said publicly about witchcraft in great britain and europe until the beginning of the twentieth century.perhaps because of the grim historical records of the inquisition and its terrible trials for heresy and witchcraft that tormented the collective

ezoids.a rectangle where one end is larger than the other.triangles, and rectangles. additionally, they lead to the more than 40 animal figures (including a monkey, a spider, a dog, a llama, and a bird with a tail 160 feet long) and some spiral patterns. the three most prominent explanations of the lines connect them either with the acquisition of water, with astronomical purposes, or with sacred rituals of the nazca people. the connections between the nazca lines and the acquisition of water dates to the rediscovery of the lines in the 1920s, when scientists were studying ancient irrigation techniques. a local myth about a huge sand dune called cerro blanco, which supposedly conceals a vast lake that feeds underground water channels, or that once erupted and watered the region, reflects t

THE MAGICIAN S KABBALAH

oph aur chapter four: kether chapter five: chockmah chapter six binah chapter seven chesed chapter eight geburah chapter nine tiphareth chapter ten netzach chapter eleven hod chapter twelve yesod chapter thirteen malkuth chapter fourteen the klippoth chapter fifteen gematria chapter sixteen the twenty-two paths chapter seventeen the curtain of souls chapter eighteen exercises chapter nineteen the rituals of the sapphire temple appendix one names of the sephiroth appendix two the lesser banishing ritual of the pentagram chapter notes bibliography index chapter one; the tree of sapphires voices of the word, leaves of the light the kabbalah (a hebrew word meaning "handed down, or "oral tradition) is the term used to denote a general set of esoteric or mystical teachings originally held within

"lord's prayer" which states "thou art the power and the glory (veh gedulah, veh geburah. the section of the lord's prayer which states "thou art the kingdom, the power, and the glory" is related to the tree of life as; thou art "ateh" kether the kingdom "malkuth" malkuth the power "veh geburah" geburah and the glory "veh gedulah" chesed this statement is made in the lesser and greater banishing rituals of the pentagram, with an appropriate gesture pointing to the crown of the head, below the feet, and the left and right shoulders as the kabbalistic cross. the god-name of chesed, al means also "unto, towards, and again refers to the dynamic aspect of god, or the expansive force of the cosmos. chesed is the first and most active of the sephiroth below the abyss in that it is the explosion

bove the abyss, it is an important recognition and one essential to the understanding of "sacrifice. xiv. temperance: the temperance card symbolises the state when tiphareth is functioning to harmonise the lower sephiroth, whereas the high priestess, its equivalent on the middle pillar above the veil, shows the effects on tiphareth of the proper functioning of the upper sephiroth. the golden dawn rituals of advancement to the state of tiphareth and the grade of adeptus minor always move the candidate along one side path, then bar them, then move along the opposite path to be barred and forced to return, until at last the "middle way" is walked and the goal attained. xv. devil: the devil atu, partnering death on the other side of the tree, shows how hod, the intellect, can enslave the aware

etter a bible in hebrew and english. select words of interest and add them to their appropriate values in your folder. note if certain numbers have themes of words. add to this dictionary as you advance your studies, and perhaps you will find numbers being presented to you in dreams, or sets of letters which then turn out to have significance in your own personal dictionary. chapter nineteen; the rituals of the sapphire temple the following rituals have been composed to demonstrate the application of kabbalistic methods in the production of magical ceremonies. each ritual is based around the letters that compose the title of the sephiroth to which the ritual is allocated. in addition, the letters of the implements and furnishing of the ritual have been analysed to provide further expansion

above the abyss. whereas chockmah gives us the energy (in a spiral form) for the work, binah provides the form through which it is manifest. we must recall that the temple itself is equally a symbol, and symbolises our whole life, and the environment we live in. we must not forget to live in one world, and not see our temple work as separate to our "normal" or everyday world. as with each of the rituals of the sapphire temple, this working can be performed in itself, or be preceded by the earlier rituals. the full set is intended to create a master ceremony which can be modified according to requirements whilst still retaining the key elements and sequence of kabbalistic ritual. point beth take the chalice up from the altar and elevate it, saying; let this temple be a working place of the

THE MARTINIST OPERATIVE GENERAL RITUAL

philosophy: principle beginning, fountain-head, original or initial state, likewise, the initial archetype. accident an attribute which is not part of the essence and hence non-essential accompaniment. substance a being that subsists by itself, a separate or distinct thing. 9 psalm 133 used to be recited aloud by the knights of the temple at each reception inot the order. it still appears in the rituals of arming of the different chivalrous orders, protestant, catholic or masonic. 28 zion; for there the lord commanded the blessing, even life for evermore. operator now dismisses the celestial spirits which he has invoked during his operation: celestial spirits who assisted us, we thank you. may there be always peace of god between you and us. deign to continue to assure me, as well as my b

THE ABYSS AND TABAET

in the soil. one may go further to utilize the forces of chaos to bury nail clippings in some container with soil and within a period of one moon unearth them to use them as knives and spears in a cursing or death-causing ritual, it is suggested in the venidad that such nails empowered by daevas makes knives and falconed winged arrows which strike the sheep of the righteous. plutarch wrote of the rituals of the daeva-yasna in old times, that they would sacrifice the blood of wolves to ahriman by pouring such with herbs into the dark place, a hole or cave where the sun does not shine. unabated by akem-mano, by the hardness of his malignant riddles avesta venidad the staota or mantra which channels and focuses energy by sound is a tool of initiatory focus in all cultures from tibetan to chri

of the beast and his bride, the devil's harlot. herein is the path as walked by one who seeks to reveal the true path of ahriman and lilith-az, to manifest in flesh the spirit of azi dahaka and cain. herein is magick from the foundation to higher pathworkings of sorcery and black magick. here the works which burn away the modern white-washing of so-called magick and or witchcraft. herein are the rituals of lucifer, ancient persian sorcery, goetic magick and forbidden sex magick" for more than a decade left hand path and dark witchcraft expert michael w. ford has labored in the forbidden fields of the dark side of the occult, lit by the pale moon of luciferian ambition and satanic drive. luciferian witchcraft represents perhaps the major part of his published accomplishments to date. the f

THE SECRET RITUALS OF THE OTO

s running through the set cult: the quest for immortality, antinomianism, and the practice of magic. perhaps this is why michael aquino's current temple of set finds this figure so appealing as an archetype for the left hand path. like hatshepsut before aquino has opened the mouth of this ancient god, and the articulation of the principle of isolate intelligence is available to us tod ithe secret rituals of the o.t.o. part one the birth and development of the o.t.o* chapter one the manifesto of 1917 in the spring of 1917 the russian people, worn out by almost three years of their rulers political and military incompetence, overthrew their czar and installed a provisional government. at about the same time the u.s.a. entered the war on the allied side. neither of these events greatly excite

ving themselves found the path to real self-knowledge, and who having travelled the burning sands, are willing to give to others, desirous of entering that path, the benefit of their experience, and to act as spiritual guides to those who are willing to be guided. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c1.html (1 of 4 [12/28/2001 2:01:15 pm] the secret rituals of the o.t.o. while numberless societies, associations, orders, groups, etc, have been founded during the last thirty years in all parts of the civilized world, all following some line of occult study, yet there is but one ancient organization of genuine mystics which shows to the seeker after truth a royal road to discover the lost mysteries of antiquity and to the unveiling of the one he

e ix become part-proprietors of the estates and goods of the order. for further information see the publications of the o.t.o, and the synopsis of the degrees of the o.t.o. the manifesto goes on to outline the constitution of the o.t.o; the rules of membership are file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c1.html (2 of 4 [12/28/2001 2:01:15 pm] the secret rituals of the o.t.o. comparatively onerous. it is made clear, for example, that the high-flown statements in the third paragraph of the manifesto referring to the sacred society from which it is impossible to be expelled do not apply to the o.t.o. itself. for in article 5, section 4 of the constitution it is laid down that the outer head of the order shall have the right to cancel or suspend the

masonic groups but functioned as a recruiting office for one of these for in the classification of members by degrees appended to reuss s document it is clearly stated that candidates are made freemasons by the directing members (fratres superiores) of the o.t.o. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c1.html (3 of 4 [12/28/2001 2:01:15 pm] the secret rituals of the o.t.o. nevertheless reuss s 1917 manifesto is not without interest even importance for, while there is no need to follow reuss in believing that the o.t.o. was the one ancient organization of genuine mystics, there is no doubt that it has been one of the two most influential occult fraternities of the last century4 with some of its members playing important parts in the activities t

one ancient organization of genuine mystics, there is no doubt that it has been one of the two most influential occult fraternities of the last century4 with some of its members playing important parts in the activities that have led to the current occult revival. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c1.html (4 of 4 [12/28/2001 2:01:15 pm] the secret rituals of the o.t.o. part one the birth and development of the o.t.o* chapter two occult templarism in spite of its importance as a mystical fraternity the origins of the o.t.o. have remained somewhat obscure. it is true that some occultists have supplied a pedigree of sorts, but without giving any evidence for their genealogical conclusions. thus in his stimulating book the magical revival (mull

ple? perhaps the murdered hiram was really jacques de molay, the martyred grand master of the templars? the idea of an historical connection between masonry and the crusading orders received the enthusiastic support of the chevalier ramsay, a jacobite exile he was file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c2.html (1 of 5 [12/28/2001 2:01:22 pm] the secret rituals of the o.t.o. the private tutor of the young pretender, bonnie prince charlie who was also an active freemason. ramsay said: at the time of the crusades in palestine many princes, lords, and citizens associated themselves, and vowed to restore the temple of the christians in the holy land, and to employ themselves in bringing back their architecture to its first institution. they agreed up

irst appearance of the agents of these unknown superiors: in about 1756 there appeared, as if they had sprung out of the earth, men sent, so they said, by unknown superiors and armed with powers to reform the order and re-establish it in its ancient purity. one of file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c2.html (2 of 5 [12/28/2001 2:01:22 pm] the secret rituals of the o.t.o. these missionaries, named johnson, came to weimar and jena, where he established himself. he was received in the best way in the world by the brothers who were lured by the hope of great secrets, of important discoveries which were never made known to them. it must be added that johnson, who claimed that he was english and that his unknown superiors dwelt at aberdeen in scotl

servance, however, survived and flourished. its influence and reputation grew and it extended itself into almost every european country. in course of time however, schisms the bane of all secret societies arose, the order went into decline and ultimately flickered out. in spite of its brief life the stricte observance was of importance for three reasons (1) it left a permanent mark on the masonic rituals of scandinavia (2) its unknown superiors were the forerunners of madame blavatsky s mahatmas, the third order of macgregor mathers of the golden dawn, and the secret chiefs of aleister crowley (3) there seems to have been a substantial amount of cultural cross-fertilization between the stricte observance and the order of elect cohens (elus coens, i.e. chosen priests, the first masonic asso

he grades of apprentice priest, fellow priest, master priest, grand architect and grand elect of zerubbabel, the last mentioned degree sometimes being known as knight of the east. beyond these lay other, secret, degrees culminating in a rose-croix degree concerned file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c2.html (3 of 5 [12/28/2001 2:01:22 pm] the secret rituals of the o.t.o. exclusively with ceremonial magic and bearing little resemblance to the rose-croix grade that is now the 18 of the orthodox ancient and accepted rite of freemasonry. owing to the researches of rene le forestier8 we know a great deal about the nature of the ritual magic practised by de pasqually and his disciples. the most important ceremonies took place during the first quart

the schools of alexandria. he was able to reach all the degrees of egyptian initiation. jesus conferred evangelical initiation on his apostles and disciples. how this mystic christianity had supposedly passed on to the templars was recounted in the order s legend: file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c2.html (4 of 5 [12/28/2001 2:01:22 pm] the secret rituals of the o.t.o. up to the year 1118 the mysteries and the hierarchic order of the initiation of egypt, transmitted to the jews by moses, then to the christians by jesus christ, were preserved by the successors of st. john. these mysteries and initiations. were a sacred trust. preserved from all adulteration. these gnostic christians, appreciating the courage and piety of the templar knights

kings! 10 by the last decade of the nineteenth century certain german occultists, most of them high-grade freemasons, had been stimulated by their study of l vi s writings on magic to take an interest in templarism. these men were to be the founders of the o.t.o. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c2.html (5 of 5 [12/28/2001 2:01:22 pm] the secret rituals of the o.t.o. part one the birth and development of the o.t.o* chapter three the early years of the o.t.o. somewhere about the year 1896 karl kellner, a wealthy german iron-master who had journeyed through india and the middle east in search of occult wisdom, decided to found yet another templar group, its purpose to revive the sexual magic which kellner believed had been the real secret o

is the conventional (and merciful) abbreviation of the organization s title it is necessary to make a brief excursion into nineteenth-century masonic history. both the rite of memphis and the rite of misraim, originally quite separate organizations, had come into file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c3.html (1 of 3 [12/28/2001 2:01:29 pm] the secret rituals of the o.t.o. existence at some time between 1830 and 1840.12 neither enjoyed any great success and both eventually fell into the hands of john yarker, an english masonic enthusiast who, after unifying them, publicized them through a periodical called the kneph. there is no doubt that yarker was a dedicated, even an obsessive, freemason. there is equally no doubt that his masonic activitie

TRUE HISTORY OF WITCHCRAFT

yet, as we shall observe presently, the explanation that `crowley wrote the rituals for gardner' turns out to be somewhat in error. but it is on the right track. doreen valiente attempts to invoke crowley's alleged infirmity at the time of his acquaintance with gardner "it has been stated by francis king in his ritual magic in england that aleister crowley was paid by gerald gardner to write the rituals of gardner's new witch cult..now, gerald gardner never met aleister crowley until the very last years of the latter's life, when he was a feeble old man living at a private hotel in hastings, being kept alive by injections of drugs. if, therefore, crowley really invented these rituals in their entirety, they must be about the last thing he ever wrote. was this enfeebled and practically dyi

TYSON DONALD NEW MILLENNIUM MAGIC

the source of darkness. the answer is that the unmanifest is the source of all things. the light is the will of the unmanifest to change and experience itself through its emanations. the dark is the inertia that resists this will. within each man and woman is an innate sense of the good. by doing acts and thinking thoughts that harmonize with this inner sense, the light can be courted. there are rituals of the art that are designed to focus this desire to draw down the light, but these are only empty gestures without the desire itself. in those habituat- ed to good acts and thoughts, the sense of right will be strong. they will be able to talk about truth and justice almost as though these virtues were physically present in the world. this is the light speaking in them. in those much out

ght of the magus. the lower half is the dark and light of the emanation of the unman- ifest, which is inverted by reflection. an inward-clockwise vortex initiated by the magus is in harmony with the light. its answer is an outward-counterclockwise vortex sent to balance it from the unmanifest. this is why the two pans of cosmic balance are sometimes represent- ed by opposite connected spirals: in rituals of white magic the magus initiates an inward swirl clockwise to transmit the purpose of the ritual to the unmanifest. at the close of the ritual, he or she then initiates an outward-counterclockwise spiral to stimulate on the phys- ical level the answering pulse from the light. this second vortex is commonly thought to erase and cancel the first. nothing could be further from the truth. th

to some extent these motions correspond to the spiral, the circle, and the wave. the value of this view of the trinity is its denial that a thing need be material to be real. as a ritual symbol the triangle is used sparingly in the art, but might be employed more often with a little ingenuity. its common function is the enclosing of evoked spirits outside the protective circle during traditional rituals of ceremo- nial magic. the magus stands within the circle and calls up a hostile spirit inside the triangle, which is drawn on the ground or the floor a short distance away from the circle's outer edge. the practical difference between the circle and the triangle in enclosing an aspect of manifestation is that the circle must be drawn from the center point, mentally if not physically, wher

what is known about the nature of a given spirit, a shape can be built up and a magical esoteric name extracted from that form. then a sigil can be constructed that is based on the esoteric name. after the form of a spirit has been conceived, it must still be brought to life. until its birth it is like the conception of a work of art: it has no tangible reality. spirits are made real through the rituals of invocation and evocation, already given. as a separate act, the magus may wish to symbolically infuse vitality into the telesmatic image, but this is not required. the vitality of a spirit comes from the same place as the vitality of the magus-the light. by simply drawing the spirit forth until it can be experienced, the magus has caused its birth. a telesmatic spirit can be prevented f

TYSON DONALD SOUL FLIGHT

blishes a 10. eliade, 270. 12 soul flight ritual and a tradition within the culture in which certain notes are perceived to be magical or possessed of a heightened occult potency. this process is always how rituals are established. individuals perform actions that they intuit to be effective, and these become institutionalized and passed down through generations. those who disparage the religious rituals of modern western society as empty forms should bear in mind that rituals only come to exist in a society because those who institute them perceive them to have practical value. they do not arise from nothing, or without purpose. drugs the third technique used by shamans to separate the astral body is the use of intoxicating substances derived from herbs, mushrooms, roots, bark, berries, a

although they are overlooked in the main documents published by regardie. aleister crowley, a member of the golden dawn who derived his system of practical magic from the order teachings, placed great emphasis on the i ching. pathworking next to the tattwas, the most widely used astral doorways were the tarot cards. they were widely employed throughout the golden dawn teachings, and in the grade rituals of the order. the picture cards of the tarot were used in conjunction with the tree of life to represent the pathways from eleven to thirty-two that connected the ten spherical emanations known as the sephiroth. the sephiroth themselves were numbered, rather confusingly, as paths one through ten. a member of the golden dawn could not truly understand the tree without exploring the linking

TYSON DONALD THE MAGICAL WORKBOOK

orldwide p.o. box 64383, dept. 0-7387-0000-2 st. paul, mn 55164-0383, u.s.a. please enclose a self-addressed stamped envelope for reply, or $1.00 to cover costs. if outside u.s.a, enclose international postal reply coupon. many of llewellyn's authors have websites with additional information and resources. for more information, please visit our website at: http//www.ueweuyn.com the practicing the rituals of the western tradition donald tyson 2003 llewellyn publications st. paul, minnesota 55 164-0383, u.s.a. the magician's workbook: practicing the rituals of the western tradition o 2001 by donald tyson. all rights reserved. no part of this book may be used or reproduced in any manner whatsoever, including internet usage, without written permission from llewellyn publications except in the

es in them known procedures. because these exercises are intended to develop skills and teach techniques rather than achieve results, they are general rather than specific, and may be adapted to a wide variety of purposes. xiv introduction essential role of the golden dawn some are training exercises and ritual methods developed independently in my own practice. others are standard techniques and rituals of western occultism that were first used by the original hermetic order of the golden dawn, a secret lodge of english magicians that flourished at the end of the nineteenth century. still others are original rituals, but based on golden dawn components. the single thread connecting the exercises is their utility. i have used them all at various times and have found them effective in advan

ents. it is essential that beginners learn both the occult correspondences and the basic ritual techniques taught by the original golden dawn, even if they have no special interest in the order and no intention of studying its complex ceremonies and system of magic as a whole. the golden dawn correspondences are the nearest thing to a standard that exists in modern western magic. as for the basic rituals of the order, no techniques are more effective in awakening latent magical ability. they form the backbone of modern magic, and must be thoroughly understood in a practical way by every serious magician. the golden dawn material in the present work includes the invocation and banishing of elemental forces by pentagram, the technique of centering by the kabbalistic cross, the technique for

m. each exercise describes in detail what to do with your body and hands, but also what you must do with your emotions, will, and imagination. these inner requirements of ritual, so well-known to every skilled western practitioner, are hidden from those seeking to learn magic, simply because internal requirements of ritual magic are not examined in most instructions books. the way the fundamental rituals of western magic are described in this workbook is the way they are actually performed by knowledgeable practitioners. even a detailed description of the actual manner in which rituals are done is not enough to do successful ritual magic. the mind must be conditioned and trained xxii preface before the inner aspects of ritual can be successfully worked. it is not enough to know how to do m

ammaton while reading the pentateuch in order to express the name aloud or in their own thoughts, rather than leave a gap in the text (the average jew does not pronounce ihvh by sounding its individual letters-this is an esoteric practice of kabbalists. the golden dawn linked this name with the south and the element fire, because fire is the element of will and adonai is a name of command. in the rituals of the original golden dawn, this name was sounded in three syllables, but to preserve the fourfold symmetry of the four names of the quarters i prefer to voice it in four sounds that express its four hebrew letrers. eheieh is usually translated "i am" or "i will be"-it denotes pure existence, and is the name by which god described himself on mt. horeb when moses asked to know the name of

t of passive earth to the point of passive water. as a result of the placement of the spirit pentagrams, there is a passive and an active equilibrated pentagram of spirit on each axis of the magic circle. spirit is invoked on all four quarters, but on the east and south it is projective spirit, and on the west and north it is receptive spirit. specific physical gestures were employed in the grade rituals of the golden dawn. the signs of the four so-called elemental grades appear in this pentagram ritual. the grade of theoricus relates to air, that of philosophus to fire, that of practicus to water, and that of zelator to earth. in the pentagram ritual, a fifth sign is used in connection with spirit. this is the sign known as the rending of the veil, and occurs in the portal grade ritual of

tuesday: 8,12,34 week four friday: 9, 13,27 wednesday: 8,12,28 monday: 9, 13,27 saturday: 9, 13,36 thursday: 8,12,34 tuesday: 9, 13,36 sunday: 9,13,28 friday: 8, 12,27 wednesday: 9,13,28 saturday: 8,12,34 thursday: 9, 13,36 sunday: 8,12,28 suggested reading t he overriding consideration in compiling this reading list was practicality. only works that contain important instructions, techniques, or rituals of ceremonial magic are included. these are books in my own library that i have read and reread numerous times. the list is by no means exhaustive, but every book on it is worth intense study, and will repay the energy expended on it many times over. agrippa, cornelius. tbree book of occult philosophy. translated from the latin into english by j. f. edited and annotated by donald tyson. st

TYSON DONALD THE POWER OF THE WORD

engraving job, but it will be just as effective. empowerintgh e rings a fter each ring has been engraved with its banner and associated wing of the winds, it must be ritually cleansed, charged, and dedicated to its magical function. the authority of the banner and the active power of the wing must be made to descend and indwell within it, if it is to be effective as a magical tool. without these rituals of empowerment, the rings will remain no more than curiously decorated bits of j ewelry. the following ritual procedures are structured upon the system of occult correspondences given in my book, the new magus. this differs in several important respects from the more common golden dawn system. in the new magus system, the assignments to the quarters are: quarter element archangel tetramorp

tity it will carry throughout the remainder of its existence. if possible, the ritual of baptism should take place in the daylight for the gold rings and at night for the silver rings, but this is not absolutely essential so long as it follows immediately after the ring is engraved. it is best to baptize each ring individually so that no confusion of powers arises. you will therefore be doing two rituals of baptism on the day a pair of rings is inscribed. in the center of the table that serves as your altar, light a candle to act as the altar flame. on the west side (the quarter of elemental water) put a small glass dish filled with consecrated water. set the newly engraved ring on the side of the altar that faces the quarter of the banner on the ring. banners that begin with the letter i

hese words: i hereby indraw this flaming circle of protection and return it to my center of being. returning to the north, pivot clockwise to stand once more facing south across the altar. clap your hands together four times sharply. speak the words: this ritual of baptism for the angel (speak the name of the angel on the ring) is well and truly fulfilled. so let it be! charging the rings the two rituals of baptism for each mated pair of rings will be conducted on the day the rings are inscribed. for the remainder of a complete cycle of the moon, the rings are charged each day upon the altar in a minor ritual which also serves to build a bond between the magician and each ring. the ritual of charging the gold ring takes place during the early morning shortly after waking, and the ritual of

UNLEASHING THE BEAST

bring together western and eastern magical techniques (introduction to the confessions, xxv. lxxviii crowley, the temple of solomon the king, in equinox i (4 (london, 1910: 161. crowley's main texts on sex magic include: of the nature of the gods; liber agape the book of the unveiling of the sangraal de arte magica; and of the homunculus, many of which are included in francis king, ed, the secret rituals of the o.t.o (new york: samuel weiser, 1973. lxxx blavatsky, collected writings, ed. boris de zirkoff (madras: theosophical pub. house, 1950-73, v.11, p.29; cf. collected writings, givox sabbatum the witches sabbat 1 vox sabbatum the witches sabbat by michael ford illustration by elda isela ford with other medieval images vox sabbatum the witches sabbat 2 luciferian witchcraft and in the s

WICCA WITCHCRAFT TODAY

itchcraft was an old religion, must have been fairly complicated. as other cults have found, although the practices gave rest, peace, and joy to many, some of their recruits were rather an embarrassment, and as legions of spies may have tried to gain entrance to betray them, from an early date recruits were admitted only from people who were of the blood; that is, from a witch family. the various rituals of worship, secrets of herbal lore, and the great secret of what they call magic, have been handed down to what has become more or less a family secret society. in palestine and other countries there are two kinds of witches: the ignorant herbalist and charmseller, and the witch who is a descendant of a line of priests and priestesses of an old and probably stone age religion, who have bee

e stories of istar and siva have influenced the myth, but i think that its origin is most likely celtic. in celtic legends the lords of the underworld did prepare you for rebirth, and many living people are said to have entered their regions, formed alliances with them and returned safely, but it needed great courage; only a hero or a demigod dared to risk it. celtic mysteries assuredly contained rituals of death and resurrection, and possibly visits to the underworld with a safe return. i think st. patrick's purgatory in lough derg was a christianised version of this legend. primitive man dreaded the idea of being born in another tribe, among strangers, so he prayed and performed rites to ensure being born again at the same time and the same place as his beloved ones, who would know and l

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

wed as triads from above below, but are also imaged in three columns entitled the pillars of severity and mercy, with the median of benignity or mildness. but this scheme is not for this treatise, nor can the sephirotic alliance with the planetary symbols, the angelic host, the divine names and the book of thoth, or tarot be here described. these subjects present a mine of wisdom concealed in the rituals of the kabalistic chabrath zereh aur bokher, from whose parent stem the rosicrucian fraternities also may have arisen. these rituals contain a more complex scheme of the mediaeval occult symbolism than exists in any other form known to me, and i believe that it would not be possible for anyone to reconstitute so complete a system out of all extant literature. there are 10 grades in the ros

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

ing material zalewski will be writing for llewellyn, has been put into actual practice by the zalewski's, as well as by ra horakhty temple on a larger scale. the student will find no untried practices or theories. xiv some of the additional books being written by zalewski for llewellyn are: z5, commentary on the 0=0 ceremony; commentary on each of the elemental grade rituals; equinox and solstice rituals of the golden dawn; golden dawn tarot; and sex magic of the golden dawn. these ere just a few of more than 20 books which they have either finished or are presently writing. we all hope this series of golden dawn books makes the material clear and will serve as a guide for the student who feels this is his path. those who might wish to work in a golden dawn temple under the guidance of tem

holy seal the dei aemeth, the main seal used by dee and kelley during their slaying sessions with the crystal shewstone. as far as the published papers of the golden dawn show, no other early work by the golden dawn on the enochian system, other than the elemental tablets, the enochian calls, and a rudimentary attempt at an enochian vocabulary/dictionary, is known to exist (see secret inner order rituals of the golden dawn for details. the longest-lived golden dawn temple, the whare ra (a maori name meaning "place of the sun) closed in 1978. located in new zealand, the temple was founded by dr. felkin in 1912. i was initiated into the golden dawn under its new zealand name, smaragdum thalasses (latin for "emerald of the seas) by exmembers of this temple. as a member of this order, i had th

a matutina. for some reason these were never incorporated into the study course of the higher grades, though some of the higher grades were written for it, as these tablets of westcott's suggest. the only other explanation i could give is that this was one of those "unofficial" golden dawn papers that were often handed around to members. the enochian vocabulary, published in my secret inner order rituals of the golden dawn, is one such example, and dozens of alchemical and old grimoire manuscripts contain others. a copy of rudd's version of this manuscript is contained in adam mclean's angelic magic, which is a part of his magnum opus hermetic source-works series, a limited publication in england. the standard seven seals, as taken from the dee manuscripts and the westcott-rudd versions, a

ording to the z2 a. prepare the holy table and shewstone. b. the adept should undertake preparatory meditation. c. the adept must try and aim for a definite hierarchy, which is to be blended with a good astrological time. d. the question or reason for making this contact should be written down if the contact be divinity. e. purification, consecration, circumambulation with lotus wand. f. invoking rituals of higher forces to aid work, using lotus wand. g. invocation of divine white brilliance (lvx signs. h. formation of the astral link through the seals and table. i. vocal announcement of intent. j. invocation of necessary forces of the work. k. one then seeks the vision one requires to appear. l. the use of rational mind must be employed to test the vision, i.e, recognition signals. m. fir

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

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

l he could to insure that the golden dawn knowledge would not die with him. over twenty years ago a well known english occultist once remarked that revelation of the rituals renders them diminished in power. of course, this is utter nonsense, as any ritual being correctly performed by a competent and developed aspirant, generates powerful energies each time it is so performed. the 6=5 and the 7=4 rituals of the r.r. et a.c. do generate power. this is what counts, though the burden still rests squarely on the temple officers to insure this in practice. in the final analysis, whether or not one has been initiated through aspostolic succession, the student can still work gradually through the rituals, thereby attaining a degree of their desired effect. those respectors of the g.d. initiates o

mathers had done in ahathoor was to do away with the subgrades of the 5=6 grade and adopt a version of the theoricus adeptus minor and practicus adeptus minor, slightly enlarged and issued to the british temples. these were used as the 6=5 and 7=4 grade teachings (something which israel regardie had suspected for a number of years. clearly, at this point, mathers wanted to test the effect of the rituals of the 6=5 and 7=4 ceremonies by giving his american students the opportunity to use the practical work of the 5=6 subgrade rituals and ease into the two powerful grade currents. after the break in 1900 the order split into two groups. the first was still called the golden dawn under mathers (though this name was later changed to the a.o. or alpha et omega temples. the second group was und

olden dawn, ellic howe gives very little information on the u.s. temples which by right were the only ones calling themselves the golden dawn after 1900 and had a membership said to equal that of their british counterparts. for those historians who could get access to the private papers of paul foster case, a wealth of information lies yet undiscovered on the later teachings and 6=5 and 7=4 grade rituals of mathers, who was said to have visited the american temples in 1913-14. in 1910 felkin receive& a series of small white books from waite containing the outer order rituals and the equinox of the holy order of the golden dawn. these, according to waite, were "newly constructed from the cipher manuscripts, and issued by the authority of the concealed superiors of the second order, to membe

e had great expectations in the growth of the cromlech temple, but it only lasted a few short months. jack taylor and other whare ra members initially joined the wren temple to help him get started, but his colorful language and general disposition did not favor him with whare ra's elite. wren died shortly after the cromlech temple dosed. taylor made the comment to me that though the costumes and rituals of the cromlech temple were elaborate, they lacked any real power, in his opinion. by the late 1970s, the only active golden dawn temple (that i am aware of) was the new zealand temple, whare ra. i can also assure mr. gilbert, who, in his golden dawn, twilight of the magicians wrote "none of the original temples survived the hermes temple in bristol lasted longest, dying in 1972 with its l

nies, our oaths were reworded. at thoth hermes we fully understood regardie's predicament and we were of the opinion that the important thing was not to restrict the g.d. teaching to a few, but to try to foster its beliefs to all those who would listen. just before his death, regardie and i were invovled in a number of writing projects together. one of these was the publication of the 6=5 and 7=4 rituals of the stella matutina in the outer which are included in this book. another was the planning of the golden dawn correspondence course, something he had had on the drawing board since the late 1940s. after regardie's death in 1985, chris hyatt decided to go ahead with the course, thus effecting a legacy, of regardie's commitment to the golden dawn. when i discusssed doing the correspondenc

had the papers, he asked mathers to translate and expand them into workable grade rituals. it is said that with these cyphers was an address of a certain s.d.a. in germany to whom wyn wescott wrote, and in return received a charter promoting him and two others (mathers and woodman) to the rank of 5=6 grade. these original cyphers when translated are skeletonic, and a comparison to the full blown rituals of the golden dawn (as published in the complete g.d) is extremely interesting, for these are the cornerstone upon which the golden dawn was built. chapter three the gods and ritual "there is no part of me that is not of the gods" was a favorite saying of mathers, which was paraphrased from the book of the dead. it showed his aspirations in attaining adeptship. in the golden dawn, godforms

gain, that the powers whose images they are may be reawakened in the spheres of those present, and in the sphere of this order; for by the names and images are all powers awakened and re-awakened. this speech by the hierophant gives the whole concept of golden dawn ritual work. the main effort for the adept is to discern and record what energies govern what areas of what ceremonies. the published rituals of the golden dawn give only the barest hint as to what exactly happens in ceremonies like the neophyte. jack taylor revealed to us that before each grade ceremony, the hierophant had to go down to the temple, and with his sphere of sensation (aura, link directly into the astral shells of each of the godforms in the rituals. taking the 0=0 as an example, the hierophant would have to "bring

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