Michael Wynn's Occult Reference Library
SABBAT,SABBATS

Return to Occult Library Index

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ptive hand. quarters: the four segments of a magical circle. each is associated with specific archangels, colours, crystals, herbs, incenses, ritual tools, etc. receptive hand: the hand you do not write with. used for receiving energies. see also power hand. rede: a rule or moral code. the wiccan rede states: an [if] it harm none, do what you will, and so ensures all magick has a positive intent. sabbat: one of eight special days of the year on which wiccan celebrations are held- the solstices, the equinoxes and the celtic fire festivals. samhain: the celtic fire festival of the new year, celebrated at the end of summer. scrying: seeing magical images in a reflective medium, such as a crystal ball, mirror or a natural moving source of inspiration, such as fire, water or clouds. the word 's

ALEX SANDERS THE KING OF THE WITCHES

tar alex honours the goddess maxine inside the circle breathing life into the fith-fath the witches' dance walking to covenstead calling down the power the symbolic sex act the witches' altar passing the pentacle around the circle the witches fall to the ground fertility rites the black mass athamll book of shadows coven covens'read esbat esp familiar fith-fath the key of solomon measure pentacle sabbat tarot card voodoo warlock wicca witch wizard the witch's black-hilted knife. with book of rules, written in witch's own handwriting and copied by successive generations, group ofwitches. meeting place of a coven small meeting, not necessarily of a full coven. extra-sensory perception a massofenergy or power raised by the witches and sent to work their will. small image made of clay or plast

e the heads of beasts, should do three years' penance. the witches continued to use the stag's horns, however. their only concession was to meet secretly, on moors or in lonely forests. these meetings were known as 'sabbats* after homage had been paid to the devil, usually present in the guise of a black goat, or his deputy, the witches held a banquet. this was followed by the main feature of the sabbat, the dance, the tempo of which was often raised to a frenzy in preparation for the final climax of sexual orgy. it is important to note at this point that although we have few historical records of 'white' witches at this time and must include them under the general term 'witches, modem white witches, who are the subject ofthis book, believe that they are descended from, and adhere to, a se

ALEXANDRIAN BOOK OF SHADOWS OCCULT

priest, priestess here is the sequence of modules in a standard esbat ritual. l cast circle l (optional: rare) declaim ancient call l drawing down the moon l charge l (optional: rare) hp declaims ancient call l great god cernunnos invocation (generally omitted if drawing down the sun) l witches' rune (or other circle chant, eg. ancient call) l cone of power l insert optional circle work here (eg. sabbat ritual) l wine blessing l cake blessing l relax and chat; coven business discussion, teaching, etc. l close circle notes a "standard" bos usually lists its owner's standard modules so that they follow each other, and optional pieces are probably given seperately with no written explanation of how to put things together. l l obviously, the term "modules" is not traditional. l there are a lar

heaven's queen. ye who would ask of me a rune, or who would ask of me a boon, meet me in some secret glade, dance my round in greenwood shade, by the light of the full moon. in a place wild and lone, dance about mine altar stone; work my holy mystery. ye who are feign to sorcery, i bring ye secrets yet unknown. no more shall ye know slavery, who give true worship unto me. ye who tread my round on sabbat night, come ye all naked to the rite, in token that ye be really free. i teach ye the mystery of rebirth, work ye my mysteries in mirth. heart joined to heart and lip to lip, five are the points of fellowship, that bring ye ecstasy on earth, for i am the circle of rebirth. i ask no sacrifice, but do bow, no other law but love i know, by naught but love may i be known. all things living are

eries: all: eo, evohe! dance and chant faster and faster until hps senses that the time is right, whereupon she calls: hps: down! all shall drop to the ground in a circle facing the hps. if there is coven work to be done, now is the appropriate time to do it. or a meditation upon the moon's season, or such other matter as may be fitting or needful. at an esbat wine and cakes will follow, but at a sabbat the great rite comes first. notes l from the witches' way by the farrars. wine blessing follows: working part of esbat circle (any worship circle) hps stands in god position before altar. hp fills a chalice with red wine and offers it up to her from his knees. hps takes athame between her palms and holds it above the chalice. hp: as the athame is to the male, hps: so the cup is to the femal

into the centre and the dancers jump over it in man and woman couples. the last couple over the fire should be well purified, three times each, and may pay an amusing forfeit as the hps may ordain. cakes and wine follows and, after the circle has been closed, much merriment, feasting, dancing and games. notes this is mostly sheba with slight adaptations from the farrars. producing a text for any sabbat is made difficult by the fact that everyone seems to modify the sabbat rituals. even the farrars don't print the gbg sabbats. l the hp's speech was written by doreen valiente. it's given here as she wrote it (according to the farrars in eight sabbats for witches) rather than in one of the more common versions (as with her "witches' rune, many covens prefer a modified version) l kissing the

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

ay we meet, and know, and remember, and love them again! descend, we pray thee, on thy high priest and servant, n. hps goes to the hp and, with wand, draws the five-point star upon his breast and upon the crown of the horned god. hp kneels and hps places the crown upon his head. fresh incense is cast into the thurible. hps strikes the bell and hp says: hp: hear ye my witches, welcome to our great sabbat. welcome we the spirits of our departed kin. hps strikes bell. witches walk slowly around the circle. hps fills chalice with wine and hands it to hp who drinks and then says: hp: in humility, as the horned one asks, i bid my witches drink. hp takes chalice to first witch, giving it with his right hand whilst taking the taper with his left (kiss, then extinguishing the taper before accepting

ARADIA GOSPEL OF THE WITCHES

ll question as to magicor its non-existence was once a real factor or great power in rebellious social life, and to this veryday as most novels bear witness it is recognised that there is something uncanny, mysterious,and incomprehensible in woman, which neither she herself nor man can explain.for every woman is at heart a witch.we have banished the broom and the cat and the working miracles, the sabbat and pacts withsatan, but the mystery or puzzle is as great as ever; no one living knows to what it is destined tolead. are not the charms of love of every kind, and the enjoyment of beauty in all its forms in nature,mysteries, miracles, or magical? page 65 n r r r r r the gospel of the witches, as i have given it, is in reality only the initial chapter of the collection ofceremonies, cantri

discontented, who adopt-ed witchcraft or sorcery for a religion, and wizards as their priests. they had secret meetings indesert places, among old ruins accursed by priests as the haunt of evil spirits or ancient heathengods, or in the mountains. t o this day the dweller in italy may often find secluded spots environed byancient chestnut forests, rocks, and walls, which suggest fit places for the sabbat, and are some-times still believed by tradition to be such. and i also believe that in this gospel of the witches wehave a trustworthy outline at least of the doctrine and rites observed at these meetings. they adoredforbidden deities and practised forbidden deeds, inspired as much by rebellion against society as bytheir own passions.there is, however, in the evangel of the witches an effor

ile there,with a lens i will study thy secrets concealed,till all their bright mysteries are fully revealed,yea, all the wondrous lore perplexedof this life of our cross and of the next.thus to all mysteries i shall attain,yea, even to that at last of the grain;and when this at last i shall truly know,firefly, freely ill let thee go!when earths dark secrets are known to me, page 12 chapter ii.the sabbat: treguenda or witch-meeting how to consecrate the supper.here follows the supper, of what it must consist, and what shall be said and done to consecrate it todiana.you shall take meal and salt, honey and water, and make this incantation:scongiurazione della farina.scongiuro te, o farina!che sei il corpo nostro senza di tenon si potrebbe vivere tu cheprima di divenire la farina,sei stata sot

how the fairies were born.diana, queen of the serpents, giver of the gift of languages.diana as giving beauty and restoring strength.note. page 6 contents.preface.chapter i.how diana gave birth to aradia (herodias).of the sufferings of mankind, and how dianasent aradiaon earth to relieve them by teaching resistance and sorcery poem addressed to mankind how to invoke dianaor aradia.chapter ii.the sabbat treguenda or witch-meeting.how to consecrate the supper conjuration of the mealand of salt invocation of cain conjuration of dianaand to aradia.chapter iii.how diana made the stars and the rain.chapter iv.the charm of the stones consecrated to diana the incantation of perforated stones the spellor conjuration of the round stone.chapter v.the conjuration of the lemon and pins incantation to

BEHOLDERS OF NIGHT

tchcraft tradition was explored in essence by the practitioners of yatuk dinoih[2, or persian witchcraft of which emerged from the sorcerous shadow-god ahriman, the darkness which would create flesh. ahriman is a pitch-black representative of the hidden and the secret, from which the profane should not see. ahriman and its female counterpart, az[3, are the early fountainheads of the gnosis of the sabbat or al-zabbat, the freedom from the trappings of flesh and the awakening of the nightside consciousness. this is the primal gnosis of sorcery itself, which is the dark well of the elixir of the adept, the one who drinks of the dual ecstasies of the sun and the moon[4. the arcanum of the luciferian path is a resounding voice of the king and queen of witchblood, being samael and lilith[5. the

he artist austin osman spare, whom of witch blood, gave us the gift of self liberation in the form of the grimoire the book of pleasure. that we may translate the system of the hand and the eye, within our personal universe form this luciferian doctrine to our own desire of becoming, shall be the greatest distinction from the order of the right hand path. the adversary exists within the 8 pointed sabbat star of chaos, called often algol. the very essence of chaos is disruption and the opening of possibility, that we may destroy that which hinders ourselves and thus creating a new form of order. order exists until the self grows into stasis, thus chaos then grows into a positive self-liberation process. the opposer/adversary thus holds the black flame of being within chaos, that we are both

BLACK WITCHCRAFT

es. here we find the foundation and essence of baphomet, the father of wisdom. the sabbatic god is both the union of the beast and the whore, ahriman (satan, samael) and az (lilith, babalon) which beget cain (by the circle of leviathan, the serpent of the depths. an initiatory image of cain as baphomet (by soror lilitu azhdeha) may be found in the book of cain and represents the black lord of the sabbat as a form of the adversary. a representation of this path may be found in my publications, luciferian witchcraft: a book of the serpent which contains the grimoires book of cain, goetic sorcery, yatuk dinoih, nox umbra, the paitisha, azothoz, vox sabbatum and much more. the infamous book of the witch moon also has presented a foundation for the darker aspects of sorcery and vampirism, which

tchcraft: a book of the serpent which contains the grimoires book of cain, goetic sorcery, yatuk dinoih, nox umbra, the paitisha, azothoz, vox sabbatum and much more. the infamous book of the witch moon also has presented a foundation for the darker aspects of sorcery and vampirism, which aleister crowley alludes to in de arte magica. the reader who holds interest in the provenance of the witches sabbat in consideration of the luciferic gnosis referred to in this article may have recourse material to seek in the aforementioned titles as well as works by kenneth grant who continued the initiatic work of crowley and spare from the 1950 s onward. symbolism and commitment the model of left hand path sexual magick is a challenge which moves beyond the constraints of sociological limitation; it

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

blood of the practitioner, of the atavistic or primal recesses of the human mind. this deific energy or power may be recalled into the flesh and conscious mind of the practitioner, thus one finds the knowledge undertaken by earlier sects such as the golden dawn, the maskhara of the arabic and asian tribes, austin osman spare s zos kia cultus, etc. there are numerous rituals explored by luciferian sabbat practitioners within the order of phosphorus and the black order of the dragon which utilize old methods of lycanthropy and the shedding of flesh, of shape shifting by dream in therion form to go forth to the erotic convulsions of the infernal sabbat. the god of luciferian witchcraft is seth-an, or set (the same as samael, satan. this is the egyptian prince of darkness, a lord of chaos and

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

nzberg that the children of cain spent their days at the foot of a mountain (eden) practicing in wild orgies with the music of lucifer through that created by jubal. women, the first pairikas or faeries/witches, in their beautiful appearances, invited the sons of seth (children of god) and copulated with them, bearing other children. this jewish folklore presents the earliest forms of the witches sabbat as a luciferian celebration and practice of sexual magick. to philo, likewise, cain is the type of avarice, of "folly and impiety("de cherubim" xx, and of self-love("de sacrificiis abelis et caini "quod deterius potiori insidiari soleat" 10 "he built a city (gen. iv. 17) means that "he built a doctrinal system of law-lessness, insolence, and immoderate indulgence in pleasure("de posteritate

goat, the god of witches is revealed thus as cain himself, the bestial god who has shed the flesh to the daemon head of the therion formed witch-god or goddess. once one has began the process of separation, ignorance falls away as clay burnt with blackened flames, the spirit lifts up to dance in twisted widdershins forms, the body and shadow and light copulate to the musick of jubal cain and the sabbat circle is complete. foundations of skir-hand witchcraft the suggestions of the foundation of sorcery and cunning craft is from the earliest legends, memories and mythology of mankind. cain who wandered east to the land of nod became essentially, according to the truth of the circle the first satanist and witch, whose children beget children and the blood line of the cunning were born. it is

path of ahriman within the circle of ritual evocation, known as azothoz, does the therion atavistic shadows emerge from the darkness of flesh. azothoz in the lore of the circle represents the alpha and omega, being the beginnning and end which is also the primal current of the serpent, or az azhi dahaka, the dragon king of persian sorcerous lore. the great work as within the model of the witches sabbat proves a challenging and darksome journey wherein the initiate drinks deep from 10 the skull cup filled with the venom d blood of seth-an, who then eats of the flesh of abel and whose blood is offered to his own angel-demon, the very essence and representation of the great work itself. the sabbat as being a dual participation of both dreaming and ceremonial/solitary ritual is represented as

this article is aimed at enlightening those who would condemn it first hand without the consideration for it s deeper meaning; but it must be known that those who walk this path are considered cursed and condemned by society, once you walk the path of initiation, the devil s blood is within your veins, your very shadow is the darksome dance of daemon and angel, cain and lilith. the ritual of the sabbat within the order of phosphorus is one which echoes the ancient terms and ideals which describe the rite. some seek to leave the flesh at night and fly forth in spirit to the circle, yet others find ceremonial practice more to their liking; while others practice in solitary and their imagination opens forth the gates to the infernal and celestial gathering. in ecstasies: deciphering the witc

at within the order of phosphorus is one which echoes the ancient terms and ideals which describe the rite. some seek to leave the flesh at night and fly forth in spirit to the circle, yet others find ceremonial practice more to their liking; while others practice in solitary and their imagination opens forth the gates to the infernal and celestial gathering. in ecstasies: deciphering the witches sabbat by carlo ginzburg, he describes one rite which the attributes mentioned hold resonance with not only present practice, but ancient practice as well. the devil appeared to them in the shape of a black animal sometimes a bear, sometimes a ram. after having renounced god, faith, baptism and the church and goes on to described horrific rites of cursing. another section mentions witches wearing

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

and chanting. feeling. drawing down power. releasing the power. timing. cord magick. candle magick. love magick. sex magick. binding spell. protection. form of ritual. lesson twelve 175 the power of the written word runes. ogham bethluisnion. egyptian hieroglyphics. theban. passing the river. angelic. malachim. pictish. talismans and amulets. power raising dance. general dancing. music and song. sabbat games. wine and ale. bread and cakes. contents xi 67 lesson one the history and philosophy of witchcraft before really getting into what witchcraft is, perhaps we should take a look back at what it was the history of it. witches should be aware of their roots; aware of how and why the persecutions came about, for instance, and where and when the re-emergence took place. there is a great dea

i am may elaborate to their heart's content. any type material will do, the choice is up to you polyester (if you in a recent discussion on witchcraft, the question came up "what proof is there that witches always worked naked? is this tradition, or is it a recent innovation' there are certainly many early illustrations of naked witches anointing themselves preparatory to their departure for the sabbat, but there are also illustrations of witches at the sabbat who are clothed. for interest i did a little research to see how many, if any, such early illustrations showed the witches actually naked at the sabbat. the result was fairly conclusive. hans baldung grun, the sixteenth century german, did any number of witch illustrations (witches at work and witches' sabbat are typical) all showin

ns showed the witches actually naked at the sabbat. the result was fairly conclusive. hans baldung grun, the sixteenth century german, did any number of witch illustrations (witches at work and witches' sabbat are typical) all showing naked participants. albrecht durer's the four sorcerers is of naked witches. the douce collection, bodleian library, oxford, contains an illustration of the witches sabbat on the bracken with many of the participants naked. practically all of goya's paintings of witches show them naked (two witches flying on a broom being typical) and especially interesting is the 1613 (paris) edition of pierre de lancre's tableau de i'inconstance des mauvais anges which shows a great gathering of witches with a circle of dancing nudes in one part and a nude mother presenting

st the first person in this case, the priest. bell is rung three times. priestess "now are we all here and is the temple erected. let none leave but with good reason, till the temple is cleared. so mote it be" all "so mote it be" erecting the temple is done at the start of every meeting. it is, basically, the consecration of both the meeting place and of the participants. the meeting be it esbat, sabbat, or whatever continues from this point. then, at the end of every meeting, there is the clearing the temple. clearing the temple priest/ess "we came together in love and friendship; let us part the same way. let us spread the love we have known in this circle outward to all; sharing it with those we meet" priest/ess raises sword, or athame, in salute. all coveners raise their athames. pries

ituals/ 61 points out that the two most important samhain and beltane coincide with the breeding seasons of both wild and domestic animals. the pagan festivals were later exploited by the christian church. for example imbolc became candlemas and lughnasadh became lammas. on each of the eight sabbats a different ceremony is performed, appropriate for the time of year. once or twice in the year the sabbat date may coincide with a full or new moon. when that happens the esbat normally done on that date gives way to the sabbat. essentially sabbats are looked upon as a time for rejoicing and celebration. no work is done at a sabbat, unless there is some emergency such as a healing. here, then, are the ceremonies for the esbats and the sabbats. esbat rite here is a basic esbat ritual that can be

ssion; for advice and questioning. if it is an esbat and magick is to be done (see coming lessons, then this is a good time to discuss all aspects of what is to be done and how. if, however, there is no further business, then general conversation, with music and song and dance if you wish, may continue till it is decided to do the clearing of the temple. next lesson i will give you the four major sabbat rituals: samhain, imbolc, beltane and lughnasadh. now answer the examination questions for this lesson in appendix b *ale is a fermented liquor similar to beer. the principle is extracted from several sorts of grain, most commonly from barley, after it has undergone the process of malting. 1. describe your coven. what kind of a degree system do you have? 2. describe where your covenstead is

f these happenings. relate here the events in your consecration of tools ceremony. 5. practice drawing a pentagram. 6. what are the dates of the esbats and sabbats this year? what rites will you take part in? as i mentioned in the last lesson, there are eight sabbats in the course of a year. these are times to celebrate; to rejoice with the gods and have a good time. no work (magick) is done at a sabbat, unless there is some emergency such as a healing desperately needed. but there is much feasting and merriment. in the old days, before the persecutions, many different covens would come together to celebrate. there might be as many as several hundred witches, from widely scattered covens, all congregating in one place to give thanks to the gods and to celebrate the sabbat. in these modern

ately needed. but there is much feasting and merriment. in the old days, before the persecutions, many different covens would come together to celebrate. there might be as many as several hundred witches, from widely scattered covens, all congregating in one place to give thanks to the gods and to celebrate the sabbat. in these modern times i have seen similar gatherings though not for a specific sabbat such as the "pan pagan festival" held in michigan in 1981, where nearly eight hundred witches and pagans were in attendance. but whether you can join forces with others or you celebrate as a single coven or even as a solitary witch (more on this later) the keyword is "celebration. as the goddess is honored with the phases of the moon, so is the god at certain of the phases of the sun. these

the key word is predominant. in other words, the emphasis is on the one but not to the total exclusion of the other. it should also be remembered, of course, that each deity as with every individual bears the attributes of both male and female. sabbats start, as do all circle rituals, with the erecting the temple rite. you should follow this with a full or new moon ritual, if appropriate for the sabbat date (if the sabbat falls at a quarter point, then omit this. then comes the particular sabbat ritual, which leads to cakes and ale. this is then followed by games and/or entertainment and feasting. in the suggested greater sabbat rituals that i give below, you will find a general pattern which you may want to follow when writing your own rituals. it starts with a processional. then comes a

with a processional. then comes a hymn to the deity. next is an enactment of the seasonal motif, followed by a declaration (these two segments give you wide scope for expression. the enactment can take many forms, from a solo performance to full coven participation in a mini-play, mime or dance. since the declaration is, in effect, an explanation of the meaning and significance of the particular sabbat, then it is possible to combine it with the enactment, as 'this is an excellent bookand should be studied both for this interesting theory of theirs, on a duality of the homed god, and for the structuring and composition of sabbat rituals as a whole. 67 lesson six sabbats 68/ buckland's complete book of witchcraft in the form of a mime or dance accompanied by narration. then comes the litan

CALLING TO THE FIRST OF WITCH BLOOD

ded border of the tuat. above his head is the beetle, symbol of khep[er, who has emerged from the boat of the sun-god, and below is the "image of af" that is to say, the body of the night sun-god, which has been cast away. end of vol. i. footnotes 256:1 see lanzone, domicile, pl.knthe calling to the first of witch blood an invocation of cain by michael w. ford a short dedication to the luciferian sabbat and those seeking their own light within the gnosis of the adversary. the initiation of the witch into the circle of cain, the living son of satan and lilith, the great harlot and demoness, the adversarial deific force of dark instinctual desire and willed continual existence. with the pen inked in the blood of abel do i scribe of when the blade fell i knew pain and a blinding heat of falli

y depths of which i walk herein shall i become reborn in the name and mark of the devil, whom i swear my spirit unto i am myself the redeemer and bringer of the infernal pact which holds no bounds nor mortal strain, yet my desires shall be filled by the eye within the blackened triangle of cain and the children of rebellion, rise up with me of cain and those going forth by night unto the infernal sabbat let the devil bless my name hearken and remain, satan be thy name adversary opposer fornicator deceiver all of which is my name body of shadow, body of light align in the noon and by moon lit night so it just begins, life to never end by flesh or spirit way, shall my mind remain. this project represents a work of love. all texts so far gathered, as well as all future gatherings aim at expos

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ptive hand. quarters: the four segments of a magical circle. each is associated with specific archangels, colours, crystals, herbs, incenses, ritual tools, etc. receptive hand: the hand you do not write with. used for receiving energies. see also power hand. rede: a rule or moral code. the wiccan rede states: an [if] it harm none, do what you will, and so ensures all magick has a positive intent. sabbat: one of eight special days of the year on which wiccan celebrations are held- the solstices, the equinoxes and the celtic fire festivals. samhain: the celtic fire festival of the new year, celebrated at the end of summer. scrying: seeing magical images in a reflective medium, such as a crystal ball, mirror or a natural moving source of inspiration, such as fire, water or clouds. the word 's

DAVID ICKE THE BIGGEST SECRET

sun and moon are also employed to add to the power of the rituals. sothere are particular satanic days for their most important ceremonies. on these daysunimaginable numbers of people, mostly children, are sacrificed. some of the maindates are: feb 1/2, candlemas; march 21/22, spring equinox; april 30th/may 1st,walpurgis night/beltane; june 21/22, summer solstice; july 31/august 1, lammas -great sabbat festival; september 21/22, autumn equinox; october 31 st/november 1st,samhain/halloween; december 21/22, winter solstice or yule.let me emphasise again here that these dates and festivals are not satanic inthemselves. they are times in the annual planetary cycle when very powerful energiesof various kinds are manifesting on the earth and the rituals and ceremonies of both apositive and nega

DIABOLUS

us was spiraling energy through the self with the forces of the godforms, thus their masks signify deific power assumed by him or her who wore the mask. austin osman spare6 was an artist who captured images of set in sigillic forms in various publications. spare illustrated and practiced a form of sorcery which holds a strong foundation to modern luciferian practice, specifically with the witches sabbat and other avenues of magical practice. existing as dual, they are identical in desire, by their duality there is no control, for will and belief are ever at variance, and each would shape the other to its ends, in the issue neither winds as the joy is a covert of sorrow. let him unite them the book of pleasure, austin osman spare 4 the cover art features a black inverted pentagram, a upward

n is indeed set, the lord of the egyptian deserts, darkness and high places. crowley makes similar connections between shaitan and satan, all being forms of set. incidentally, the master therion draws 8 egyptian magic, e.a. wallis budge 9 demonologie, in forme of one dialogue, london 1603 found in 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

render a person mad if they are not able to control their own desires and goals, iblis tests just as he was tested. 21 black is from the root fhm meaning hidden or secret, but also wisdom. the word abufihamat, or head/father of wisdom is the foundation of baphomet. 22 representing fire and continual motion, change and sexual vigor. 23 white is symbolic of the astral plane or luciferian/celestial sabbat, wherein the spirit is elevated with his or her holy guardian angel or true will. 24 green or emerald, representing the jewel from the crown of lucifer. some sabbat rites include green candles which represent the fire of azazel, the light from his crown. 21 satanic or luciferian magick is a dual or opposing system of self-realization. the first area is that of inverse magical practice, work

itab el-jelwa here one may consider the point of guiding without scripture, that shaitan as the imagination and holy guardian angel or true will, brings knowledge without words but rather what aleister crowley called energized enthusiasm. the beasts of the field and the fish of the sea are all manifestations and connected with shaitan. this is the inner relation to shaitan as the black man of the sabbat, the very ritual of magick fire which either as the light of the luciferian conclave or holy rites of noon28 to announce self discovery and to seek transformation into a satan-like individual. it is the black snake, a symbol of the yezidis which represents hidden wisdom. black within arabic terms, the root fhm of course is wisdom and knowledge, thus black has a dual meaning which refers the

in the circle ring the hebrew lvthn, leviathan, the crooked serpent. in the circles of luciferian witchcraft, this is the sigil of baphomet the head of wisdom who has united the solar and the lunar, or the fire and water within the self to bring forth cain, the devil in flesh upon earth. he is the symbol and cipher of magick, the great work accomplished and onward moving. at the gathering of the sabbat is cain the black man, the circle and center of the sabbat and it s fire, he directs it outward as he is the pole of this force. woe unto them! for they have gone in the way of cain jude 11 cain s name is said to have derived from a root kanah which means to possess29. this by itself presents the antinomian nature of his essence, while instead of sacrificing his most bountiful items to the

, the maker of the possibility of union between samael and lilith, the creation of cain as the self transformed. change may be invoked and willed by the mind depending on the path of the magician. if he/she is upon one path, their focus may invoke positive change, through an optimistic outlook and creating or impelling a beneficial progression in their own environment. in the model of the witches sabbat, lucifer is the imagination, the adversary who is both angel and demon, the isolate self. leviathan is the daemon which encircles the possibility of self, who creates the link which the luciferic angel may develop in the black magician. transformation through deific self-association is the transference to becoming. ahriman represents the sorcerous side of lucifer, the darkness made flesh. i

DION FORTUNE PSYCHIC SELF DEFENSE

ven insane by a magical draught given him by his wife in order to restore to her his lost affections. there exist old recipes for witch-unguents which contain opium and cantharides. it is not difficult to imagine what manner of dreams would come in the sleep thus induced. c. s. ollivier, 60 of 103 in his recent book, analysis of magic and witchcraft, gives it as his opinion that attendance at the sabbat was often achieved by means of drug-induced dreams. subtle poisons also undoubtedly play a part in the effectiveness of curses, a favourite method being to make a talisman of brass, copper or lead, and fasten it incon spicuously at the bottom of a drinking vessel or cooking pot. what effect the talisman had is conjectural, but there is no doubt at all about the effect of the steady dissolvi

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

od habit of health. being bruised and drunk with water, it relieves infirmities in the eyes, and gives help in disorders of the liver; and what is still more surprising, if you touch the four corners of a house, garden or vineyard, with the balasius, it will preserve them from lightning, tempest, and worms. balcoin, marie a sorceress of the basque-speaking pays de labourd who attended an infernal sabbat in the reign of henry iv of france. the indictment against her alleged that she had eaten the ear of a little child at the sabbatic meeting. for her numerous sorceries she was condemned to be burned. balfour, arthur james (1st earl of balfour (1848.1930) british prime minister, classical scholar, and one of the most brilliant and eminent students of psychical research. in 1882, through his

of light. vancouver, british columbia, n.d. bapak an indonesian name for father, given affectionately to patrons, gurus, and charismatic leaders, especially to muhammad subuh, founder of the subud movement, a modern mystical school combining sufi insights with elements of the thought of georgei i. gurdjieff and p. d. ouspensky. baphomet the goat idol of the templars and the deity of the sorcerers sabbat. some authorities hold that the baphomet was a monstrous head, others that it was a demon in the form of a goat. one account of a veritable baphometic idol describes it thusly: a pantheistic and magical figure of the absolute. the torch placed between the two horns, represents the equilibrating intelligence of the triad. the goat s head, which is synthetic, and unites some characteristics o

liphas. transcendental magic. london: rider, 1896. reprint, new york: samuel weiser, 1972. partner, peter. the murdered magicians: the templars and their myth. oxford: oxford university press, 1981. reprint, n.p: crucible, 1987. wright, thomas. narratives of sorcery and magic. london: r. bentley, 1851. reprint, detroit: grand river books, 1971. baptism of the devil it was said that at the witches sabbat children and toads were baptized with certain horrible rites. this was called the baptism of the devil. baptism of the line a curious rite performed on persons crossing the equator for the first time. the sailors dressed themselves in quaint costumes. the father of the line arrived in a cask, accompanied by a courier, a devil, a hairdresser, and a miller. the unfortunate passenger had his h

rd district in the basque region of france, who in the reign of henry iv was indicted for sorcery at the age of 84 years. in answer to pierre de lancre who interrogated her, she stated that she first attended the sabbatic meetings of satan in winter 1609, where she was presented to the devil, who kissed her.a mark of approbation that he bestowed upon the greatest sorcerers only. she described the sabbat as a masked ball to which some came in their ordinary forms, while others joined the dance in the guise of dogs, cats, donkeys, pigs, and other animals. however, no reliance can be placed on the confessions of any victims of de lancre, as he used torture and believed that most of the 30,000 inhabitants of labourd, including the priests, were infected with witchcraft. belmez faces strange pi

k stories. london: hutchinson, 1934. the room in the tower, and other stories. london: mills& boon, 1912. spook stories. london: hutchinson, 1928. visible and invisible. london: hutchinson, 1923. masters, brian. the life of e. f. benson. london, pimlico, 1991. bensozia according to dom jacques martin (1684.1751) in his religion de gaulois (1727, bensozia was chief deviless of a certain witchcraft sabbat held in france in the twelfth and thirteenth centuries. she was, he says, the diana of the ancient gauls and was also called nocticula, herodias, and the moon. one finds in the fourteenth-century manuscripts of the church at couserans that women were said to go on horseback to the nocturnal revelries of bensozia. all of them were forced to inscribe their names in a sabbatic catalog along wi

to english in 1934 by r. ramsey wright. sources: al-biruni. the book of instruction in the elements of the art of astrology. trans. r. ramsey wright. london: luzac, 1934. the chronologies of ancient nations. translated by edward sachau. london: w. h. allen, 1879. biscar, jeanette an alleged sorceress of the basque district of labourd in france, who was said to have been transported to the witches sabbat by the devil in the form of a goat. as punishment she was suspended in midair head downward. she was one of thousands of supposed witches persecuted through the efforts of witch-hunter pierre de lancre in the early seventeenth century. bisclaveret the name of the werewolf in brittany. it was believed to be a human being transformed by magic into a fearsome mandevouring beast that roamed abo

e fulfillment of imprecations of misfortune, calamity, sin, and death. the deity who was worshiped and whose powers were invoked in the practice of black magic had many names: the source and creator of evil, satanas, belial, the evil, a debased descendent of the egyptian set, the persian ahriman, the python of the greeks, the jewish serpent, baphomet of the templars, the goat-deity of the witches sabbat. he was said to have the head and legs of a goat and the breasts of a woman. his followers called him by the names of forgotten deities as well as the black one, the black he-goat, the black raven, the dog, the wolf and snake, the dragon, the hell-hound, hell-hand, and hell-bolt. his transformations were unlimited, as is indicated by many of his names; other favorite and familiar forms were

the number of ghosts so summoned and galvanized into life might be one of legion. regardless of desired outcome the procedure usually included profanation of christian ritual, such as diabolical masses and administration of polluted sacraments to animals and reptiles; bloody sacrifices of animals, often of children; of orgiastic dances, generally of circular formation, such as that of the witches sabbat. for paraphernalia and accessories the sorcerers scoured the world and the imagination and mind of man and bent all things, beautiful or horrible, to their service. because different planets were believed to rule over certain objects and states and invocations, such would be of great potency if delivered under the planets auspices. mars favored wars and strife, venus love, jupiter ambition

ources: cavendish, richard. the black arts. new york: g. p. putnam s sons, 1967. black mass according to the inquisitors, the black mass epitomized the worship of satan and perverted the most holy mystery of christian worship.the christian mass. evidence of such occurrences was confirmed in the confessions forced from accussed witches and sorcerers, who claimed that the devil had mass said at his sabbat. pierre aupetit, an apostate priest of the village of fossas, france, was burned for celebrating the mysteries of the devil s mass. instead of speaking the holy words of consecration, the frequenters of the sabbat were alleged to have said: beelzebub, beelzebub, beelzebub. the devil in the shape of a butterfly flew around those who were celebrating the mass, who then ate a black host, which

old a corpse before burying it to prevent it from returning to haunt the survivors. blind-matching a term used by parapsychologists in relation to tests for clairvoyance with esp cards. the subject holds the pack of zener cards face downward and sorts them into five piles, which are later compared to key cards already hidden in envelopes. blockula believed to be the assembly place for the witches sabbat at mora, sweden, during the great witchcraft hysteria of 1669.70. it was said to be a large meadow with a house where there was a long table set with broth with colworts and bacon in it, oatmeal, bread spread with butter, milk and cheese. this fairyland repast sometimes tasted very well, and sometimes very ill. blofeld, john (eaton calthorpe (1913.1987) author and translator of books on eas

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ple from the larger reclaiming community were active in antinuclear civil disobedience. the collective s activities, from designing classes to dealing with domestic concerns to public political protests, stemmed from the religious society of friends (quakers. these concepts and method of decision-making fostered close bonds among participants. concurrently, reclaiming collective began four public sabbat rituals at the cross-quarters and four issues of a small newsletter at the solstices and equinoxes. the collective wrote a statement which appeared in each issue of the reclaiming newsletter: reclaiming is a community of san francisco bay area women and men working to unify spirit and politics. our vision is rooted in the religion and magic of the goddess.the immanent life force. we see our

eatures of reclaiming tradition witchcraft are (1) non-hierarchal covens and group priest- or priestesshoods (2) no specific pantheon (3) no requirement of initiation, and when initiations are undertaken, customized ones (4) strong emphasis on political involvement and social and ecological responsibility/consciousness (5) no set liturgy (except in certain large, rehearsed or semirehearsed public sabbat rituals) but rather training in principles of magic and the structure of ritual, and how to speak as the spirit moves you within that structure (6) cultivation of ecstatic states (customarily without the use of entheogens or psychotropics) and divine colloquy.more shamanic than ceremonial (7) cultivation of self-empowerment, self-discovery, and creativity (8) extensive use of chanting and b

could do. they can also require the candidate to complete a challenge if they determine it would foster the candidate s development. it must be a task the person is actually capable of completing. a challenge is never given if it poses a danger to the candidate s health or welfare. reclaiming collective today over the years, reclaiming collective expanded from teaching craft and providing public sabbat rituals to recording chants, publishing books, and maintaining an internet presence with website and listserves. the reclaiming newsletter developed into reclaiming quarterly,.a magazine of articles, poetry, and photos. after years of discussion, the collective (which varied in size from about 10 to 20 or more at its largest) dissolved itself as a collective in 1999 and turned over its auth

ailey, wilson g. no, not dead; they live. n.p, 1923. bradley, h. dennis. and after. london: t. w. laurie ltd, 1931. rinaldo des trois-echelles du mayne (d. ca. 1571) a much-dreaded french sorcerer of the reign of charles ix, who, at his execution, boasted before the king that he had in france three hundred thousand confederates, whom they could not burn.meaning, perhaps, the demons of the witches sabbat. trois-echelles is cited in jean bodin s de la demonomanie des sorciers. sources: bodin, jean. de la demonomanie des sorciers. paris, 1580. richmond, kenneth forbes encyclopedia of occultism& parapsychology. 5th ed. 1312 ringger, peter (1923) swiss author who has written on parapsychological subjects. he was born on february 1, 1923, in zurich, switzerland, and he studied at zurich universi

cognition of their past significance is still noted, the sabbats have been reinterpreted as occasions for personal magic and reformation and the veneration of the deities. as distinct from the eight major sabbats, witchcraft covens also hold a bi-monthly esbat at each new and full moon. these are the coven s regular meetings for its ongoing magical work and group worship (see also litanies of the sabbat) sources: ravenwolf, silver. to ride a silver broomstick: new generation witchcraft. st. paul, minn: llewellyn publications, 1995. valiente, doreen. the abc of witchcraft past and present. new york: st. martin s press, 1973. sabbathi this angel, in the jewish rabbinical legend of the celestial hierarchies, is assigned the sphere of saturn. he receives the divine light of the holy spirit and

mestic animals witches cast an evil eye, causing emaciation and refusal to take food until at length death ensued. on the other hand, to those who believed in them and acknowledged their power, witches were supposed to use their powers for good by curing disease and causing prosperity. witches were believed to meet weekly, at which time the devil presided. saturday was commonly called the witches sabbat, as their meetings were generally believed to be held on that day in a desolate place or possibly a ruined church building (a number of which had been left by the invading vikings. they rode to the gatherings through the air on broomsticks (see transvection. if the devil was not present on their encyclopedia of occultism& parapsychology. 5th ed. scotland 1365 arrival, they evoked him by bea

frontier, near labourd. it was within the jurisdiction of the inquisition established at logrono in castille. the mass of the population of this valley were said to have been sorcerers, and they held their meetings or sabbats at a place called zugarramurdi. a woman who was condemned implicated a number of other persons. all the persons arrested on this occasion agreed in their description of the sabbat and of the practices of the witches, who in their general features bore a close resemblance to the witches of labourd. the usual place of meeting was known here, as in labourd, by the popular name of aquelarre, a gascon word signifying the meadow of the goat. their ordinary meetings were held on the nights of monday, wednesday, and friday, every week, but they had grand feasts on the princi

mar) sweden witchcraft in 1649, queen christina banned witch trials, stating that witchcraft confessions of women were due to illusions or disorders of health. however, there was an extraordinary outbreak of witchcraft hysteria between 1669 and 1670 at mora, in dalecarlia, resulting in the burning of 85 individuals accused of transporting no fewer than 300 children by magical flights to a witches sabbat on the island of blockula. on july 5, 1668, the pastor of elfdale in dalecarlia stated that gertrude svensen, aged 18, had been accused by eric ericsen, aged 15, of stealing children for the devil. there followed similar charges. then in may 1669, king charles xi appointed a commission to look into the matter and attempt to redeem the accused by prayers rather than punishment or torture. ho

rods. the witches were said to have carried the children on goats, sticks, and the backs of sleeping men, even flying through windows. one writer recorded that being asked how they could go with their bodies through chimneys and broken panes of glass, they said, that the devil did first remove all that might hinder them in their flight, and so they had room enough to go. they assembled for their sabbat in a large meadow, where they feasted, danced, and performed diabolical rituals. commenting on the affair, bishop francis hutchinson states in his book an historical essay concerning witchcraft (1718: is it not plain that the people had frightened their children with so many tales, that they could not sleep without dreaming of the devil, and then made the poor women of the town confess what

term was originally used in a religious sense for the transportation of saints, such as st. joseph of copertinn. there were some seventy aerial flights claimed, but from the sixteenth century onward the flight of witches was also described as transvection. the flight of witches was achieved with a magical flying ointment. however, if the witches heard the sound of church bells while flying to the sabbat, they might be grounded. it is likely that the special ointments used to assist transvection may have had a hallucinatory effect, giving the illusion of traveling through the air. such ointments could have produced experiences akin to astral projection or out-of-the-body travel. transylvanian society of dracula the transylvanian society of dracula emerged at the end of the 1990s as the larg

FREEMASONS SATANISM AND SYMBOLISM

hey are in the satanic bible. we'll review some of these "infernal names" of satanism found within masonry [satanic bible, anton lavey, p. 144-46] we shall list the freemason teaching on each of these names, and then the explanation. baphomet "the gnostics held that it [universal agent] composed the igneous [pertaining to fire] body of the holy spirit, and it was adored in the secret rites of the sabbat or the temple under the hieroglyphic figure of baphomet or the hermaphroditic goat of mendes [pike, op. cit, p. 734, teaching of the 28th degree; emphasis added] we find it absolutely incredible that the freemasons should portray the holy spirit with the satanic symbol, baphomet. eliphas levi created this symbol, one of the foremost satanists and freemasons of all time. the baphomet is one

endes. therefore, the masonic plan for the united states is one of evil, even in their own minds, not good. pan. satan is not a black god, but negation of god. this is not a person, but a force, created for good, but which may represent evil. it is the instrument of liberty or free will. they represent this force. under the mythologic and horned form of the god pan; thence came the he-goat of the sabbat, brother of the ancient serpent, and the light-bearer [pike, morals and dogma, p. 102] since the satanic bible lists pan as one of the infernal names of satan, we need to look further into the occult for more information on pan. however, we now know that, from pan came the he-goat of the sabbat, brother of the serpent, and the light-bearer [lucifer, because albert pike, the #1 freemason of

GOETIA LUCIFERIAN

nk deeply of the gnosis which reveals the luciferian mind, that which questions and is strong within 12 it. one should not approach the goetic spirits with fear, if the mind is clear upon the initiatory intent then this is a building point of character associated with the spirit therein. daemonic spirits/djinn are the phantasms which congress and communicate with those who partake of the infernal sabbat, the conclave of witches and sorcerous beings of night-walking dreaming gnosis. daemonic (demonic) spirits are often fallen angels; those who have tasted from the golden cup of the celestial realm of lucifer, and by falling into the infernal realms have learnt the dark ways of their own sorcerous making. such daemonic forces are but in some ways mirrors of our self, we must gain by associat

he force that is the mind moves with inspiration under the spirit summoned. 13 such methods of invocation act not in mere possession in most cases, rather activates areas of perception according to the individuals associations of inspirational knowledge or impulses. angelic spirits are those which infuse us with the fire of lucifer, that which fell from heaven. this is the gnosis of the celestial sabbat knowledge gained from the spirits of the air. the luciferian spirits (the spirits of air) are often celestial, white shades or blackened shapes, depending on the lower or higher nature of their being. it is the goal of the magician to be able to in an astral sense shape shift into either an illuminated or shadowed aspect of being, as is the reflection of the being. simplicity in ceremonial

he initiatic and sorcerous daimon of the shadow. the shadow is the vampyric guide, the shape shifting and phantom body of self. the luciferian path works with such demonic forces as initiatic guides, and is related directly to the self. the shadow is significant as the adversary as it is the dreamin body with sloughs off the waking physical body for the dreaming or astral plane to go forth to the sabbat, or the darkness of night. this is the immortal and fiery eye of shadow, 15 which aligned with the body of light, grows eternal and is able to separate from the physical body. when working with goetic demons or angels, allow the shadow and light aspects of the self to invoke them and gain their knowledge and attributes, that under willed association, you will grow in the perception of self

als, feelings and emotions. understand that this shadow is you, it is the darkness cast down from the bright and illuminated body of light which you have summoned forth. you are perfection incarnate, luciferian brillance and darkness. now you may arise from the demonium of the earth to take flight with the wings of the bat or owl. rise up into the stormy and cloudy night sky, and fly forth to the sabbat fires in the ghost roads of hecate. as you fly you approach a great shadow which is enflamed in front of you. this shape is hellish and demonic in every way. its essence is black and haunting, but as you greet this form it will take shape. the face is that of the horned devil, the almost human visage which is scaled and speaks a deep and hidden ancient language with a forked tongue, his eye

king and enter his essence. open your astral eyes as this shadow, and understand you may take any form you wish. you are vampyre, incubus, set-like and immortal in essence. you become as ahriman, the infernal king who shapes the world according to his desire. you may communicate and seek various points of congress with all goetic spirits in the dreaming plane, your gate is the dream. this is the sabbat body of which you shall go forth. you may fly forth to discover a great crimson goddess before you. she is robed in red, and her head is covered with a caul bloody with the mark of birth. her hands are pale ivory, with blackened and animal like nails, sharp and cruel. she is encircled with a great red dragon, and two other heads emerge from her red robe hag like and hissing with serpent ton

h blood. she licks your lips with another serpent tongue, and the taste of blood drives you deep within her. the embrace is the paramount of ecstasy, from which shakes the foundation of your being. as you are close to her, another hand brings up a skull bowl of blood, which was catching the fornication of her lips below. this is her sacrament, the elixir of the beast and the venom of the infernal sabbat. drink deep and know the vampyric reawakening to the shadow. when you go forth to the sabbat or seek dreaming consultation with the goetic spirits, always remember this union with both aspects of the shadow, and the light. this is a mirror of yourself, that by magick you become god-like, welcome to the awakening and become! 17 an invocation to the holy guardian angel, spirit of the adversar

dreaming, between the celestial and infernal, the fiery essence of the azazel. the original circle of solomon as redesigned by aleister crowley is indeed powerful in form, e.g. ourabouric circle, but in working with such a more luciferian focus was needed. the leviathan which makes the circle, is sigillized and charged essentially with the names of luciferian power, being sabaoth (the lord of the sabbat, or the sabbatic god, associated with zabbathi) adonai (the lord of the earth, associated with lucifer) azal ucel (the sigillic word formula of azazel and lucifer, used as the initiator or genius of the holy guardian angel rite presented in this edition) babalon (the power form of the goddess from lilith hecate az, the daemonic feminine) lilith (the queen of the sabbat the vampyre, the lady

divine will. when the blade is heated, take the knife and place it in the water 24 by the blood i give i empower this blade, the very knife of my divine will by the moon waxing and waning i do receive the fallen stars fiery and ancient blade of steel do i summon thee, with the fires of azazel called shaitan do i consecrate thee, by the flames of hecate do i empower thee! the circle is cast in the sabbat journey of the celestial and infernal blessed is this sacred blade so mote it be! the black hilted knife (evocation dagger) the black hilted knife is the blade of barbarous evocation, the knife dedicated to shaitan of midnight and banal, the daemonic adversarial blade of lucifer, the sacred weapon of banishing and commanding the fulgaris lightning bolt of the fallen djinn. the black hilted

h rises through your spine starting at the base. as it moves up you will enflame yourself more. if with a partner, they shall envision the same to materialize the spirit. begin visualizing what this spirit looks like, feels like and what form it takes. visualize how it speaks to you and the familiars of which it governs. as you reach climax, you ascend into the celestial heights of the luciferian sabbat when the mind is led through the axis of the point of light, the solar force of azazel. annoint the sigil in the sexual fluid of either yourself (if solitary) or both yourself and your partner. at the moment of ecstasy, you shall take the flesh of the beast and along with the djinn spirit, descend unto the infernal sabbat of the death posture, from which you shall emerge in the flesh of the

cle. the ensorcerling of belief is significant unto the practitioner who by self-enchantment and the combination of will- desire-belief, have transcended the separation of flesh and spirit. after you have consecrated the sigil, close the circle and the spirit form, while weak, will remain in essence. when the mind becomes interlocked with this force, and the sinking from ecstasy into the infernal sabbat of the waking self, then it may bring inspiration of what you seek, which shall emerge later. seal the vessel and bury it in a safe place in the darkness of the earth. you will then wish to keep it buried for nine nights, which holds its basis in vampyric folklore. you may go to the place of where it is buried to burn a black and white candle in the night hours, and envision the angel or da

GOLDEN CHAIN AND THE LONELY ROAD

oad: a typological study of initiatory transmissions within the sabbatic tradition by andrew d. chumbley initiation, the passing -on of power, the step of the mortal foot across the threshold of the gods, the hearing of the watchword, the reception of the book, the dreaming-draught sipp'd at midnight, the lonely stand in the heart of the wild..many are the ways of induction into the circle of the sabbat, many the waymarks- the moments of realisation- that lead the spirit through the winding ways of all ecstasy! in its essence, initiation is the entrance of an individual into a mystery and the ingress of that mystery into the individual; it is a simultaneous rarefaction and reification; a nuptial union of self and other in the mirror'd circle of gnosis. whilst the essence of the matter may

stical invention, let us consider that the divine imagination contains its own denizens- the 'messengers' of godhood, and that the shadows thereof may impress themselves in 'types' conducive to the perceiver's apprehension. the open mind thus behold the whispering daimon as an ancestor- an elderly forbear, or as a stranger, a 'black man' bearing a curious gift of book, beast, or secret salve. the sabbat is an astral conclave, a state of gnosis in ecstasy, its impress upon mind is beyond all simple reckoning. if we can guide well in instances where its activity is fore-shadowed in the play of imagination, an individua l may gain insight and succeed in establishing an interior link with the current, above and beyond the mere outward show of an apparent 'history. imaginal transmission may the

y, such matters cannot be operated effectively between inexperienced aspirants. as such i conclude that it is best for such matters to be remain the preserve of those capable of deploying their arcana with knowledge and love. textual transmission: the way of the book although we may exchange money for text, money alone will never purchase initiation, neither will text alone permit us to enter the sabbat. and yet, if one is possessed of the suitable capacity, lineage may be given by means of formal textual transmission. in such an instance, the pages of a rite are formally given by a master or mistress to an aspirant and the spiritual wardens of the book are bestowed as familiars or guides to the book's new owner. in cases where face-to-face tuition cannot be accomplished, a one-to-one mode

HEKAS

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

ent to explain our own practices fully, rather it serves to elucidate one wave of transmission which has empowered the techniques of the cultus; there are both previous and more recent connections which could also be unravelled, but these are all subject to the aspersion of historical conjecture and will, for the present, to be withheld. i merely reiterate the point that the entire history of the sabbat lies within it's own circle; in our myths and rites there are footprints, the witchmarks of eld, which will reveal these secrets at such a time when star, heart and hearth are aligned a-right. there is a thread of ancient gnosis which lies in the hands of the sabbatic initiate whether he know it or not- it remains there to empower his work. we should however not neglect to mention egypt, fo

HELENA BLAVATSKY NIGHTMARE TALES

hering as at the evocation of a mighty magician,and to be whirling around him, like a host of fantastic, infernal figures, dancing the witches" goat dance" inthe empty depths of the shadowy background of the stage, behind the artist, a nameless phantasmagoria,produced by the concussion of unearthly vibrations, seemed to form pictures of shameless orgies, of thevoluptuous hymens of a real witches' sabbat. a collective hallucination took hold of the public. pantingfor breath, ghastly, and trickling with the icy perspiration of an inexpressible horror, they sat spell-bound,and unable to break the spell of the music by the slightest motion. they experienced all the illicit enervatingdelights of the paradise of mahommed, that come into the disordered fancy of an opium-eating mussulman,and felt

HP LOVECRAFT A DARK LORE

earth brain. shot elam hutchins's collie jack when he went to bite me, and elam says he would kill me if he dast. i guess he won't. grandfather kept me saying the dho formula last night, and i think i saw the inner city at the 2 magnetic poles. i shall go to those poles when the earth is cleared off, if i can't break through with the dho-hna formula when i commit it. they from the air told me at sabbat that it will be years before i can clear off the earth, and i guess grandfather will be dead then, so i shall have to learn all the angles of the planes and all the formulas between the yr and the nhhngr. they from outside will help, but they cannot take body without human blood. that upstairs looks it will have the right cast. i can see it a little when i make the voorish sign or blow the

record, he had said, was obtained about 1 a.m. on the 1st of may, 1915, near the closed mouth of a cave where the wooded west slope of dark mountain rises out of lee's swamp. the place had always been unusually plagued with strange voices, this being the reason he had brought the phonograph, dictaphone, and blank in expectation of results. former experience had told him that may eve- the hideous sabbat-night of underground european legend- would probably be more fruitful than any other date, and he was not disappointed. it was noteworthy, though, that he never again heard voices at that particular spot. unlike most of the overheard forest voices, the substance of the record was quasi-ritualistic, and included one palpably human voice which akeley had never been able to place. it was not b

oad, the sick, motionless whisperer in the dark, the hellish cylinders and machines, and above all the invitations to strange surgery and stranger voyagings- these things, all so new and in such sudden succession, rushed in on me with a cumulative force which sapped my will and almost undermined my physical strength. to discover that my guide noyes was the human celebrant in that monstrous bygone sabbat-ritual on the phonograph record was a particular shock, though i had previously sensed a dim, repellent familiarity in his voice. another special shock came from my own attitude toward my host whenever i paused to analyse it; for much as i had instinctively liked akeley as revealed in his correspondence, i now found that he filled me with a distinct repulsion. his illness ought to have exci

INFERNAL SABBAT LIVE

life, and the central importance of truth, chief among those. this moving oath is ended with the initiate swearing him or herself to them once more, and taking a new name to be used in the witching way- the name that spirits and beings in the unseen will know you nspsychonaut 75 a luciferian& vampyric self-liberation ritual december 22nd, 2002 a b l a c k x-ma s s at the engine room the infernal sabbat chthonic summons article by michael ford, psychonaut 75 the ritual of the black mass was originally a ritual of rebellion against the church. in a time when if you were not christian of god fearing, your life would be made unlivable, the church became renown for it s religious aggression against those who did not uphold the governmental glory of the leaders who preached this religion. belie

INFERNAL UNION

, lust) and infants from being killed by lilith or her children. her earlier origins are somewhat vague though she appears to have always been related somewhat to being a goddess/spirit of the night/air whether in sumerian/assyrian/babylonian or cainanite mythology. lilith is the queen of demons and the wife of samael, from whom came the succubi. she is the infernal moon and queen of the infernal sabbat. she does have a lighter side as well, that of being a protectress to mothers and children. her nature is that of feminine fertility,seduction ,the cycles of the moon, and perhaps one of the reasons she is considered evil being her ability to seduce, to take what she wishes, and disregard those who displease her. she is feminine strength and individualized focus. as samael is considered, ac

ts. the creation-source of each individual from birth, to the manifestation of ones will. this focus is called oz, referred to before. lilith represents this force in a similar way but perhaps related more to the carrying out or individual acting up of this deep desire of will (the outward reception of an inner will of manifestation. both are the sources of entry into the ectasies of the infernal sabbat. as well, samael is the earth and lilith the spirit. lilith is the mother of abortions, and samael is one of the origional abortions or nephilim,both fallen from grace. in practice, the uniting of the infernal feminine and masculine within the self can be developed by exploring exactly why we perceive ourselves in certain ways, breaking down all gender stereotypes we may have been subconsci

INTERVIEW WITH ANDREW CHUMBLEY

me pointing toward the a-temporal actualities of the sabbath as a field of transcendental magical existence. in azoetia, i wrote that the true meeting-place of the sabbath was at the crossroads of waking, sleeping and mundane dreaming, and that the sabbatic rites were to be experienced and participated in a dimension of true dreaming, in which one goes forth in spirit-flight into the field of the sabbat and there communes directly in its mysteries. whilst one can write about this, the reality is rooted in personal apprehension which can only be gained if the spirits accept you and elect to call you out in dreaming, or if one is fortunate enough to be taught in a traditional craft lineage that possesses the requisite lore and spirit-patronage. in the final analysis, sabbatic craft is an ini

INVOCATION OF THE ADVERSARY

in gnosis, the circle is the circumference of the sorcerers' world. that the ritual is a success is the subjected 'turning the knife towards oneself' in the area of self-directed and willed energy. the ritual of the adversary, in conjunction with the lord's prayer averse (used in certain luciferian covens to summon the devil-cain) provides a powerful foundation for self-deification in the witches sabbat gnossiirish witchcraft and demonology by st. john d. seymour, b.d [1913] this is a survey of the witch persecution in ireland, as well as a wide array of other paranormal events such as poltergeists, ghosts, apparations and even an early ufo account. very readable, yet well documented, this book has the extensive and fascinating quotes from historical source documents. seymour proposes that

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ss, and its type, product, and representative, woman, also, as the melancholy or silver light of the moon, argent; also, in the higher heraldic grade, symbols of the templars. 259 pearl, as signifying tears; lastly, luna, whose figure or mark is the crescent, or; which is either the new moon (or the moon of hope, or the moon of the moslem (or horned moon resting on her back. black (or sable, sab, sabbat, sat, saturn) is the absence of light, and is blazoned sable, diamond (carbon, or the densest of matter, without form and void, but cradle of possibilities, end being taken as synonymous with beginning. it is sab, or saturn, whose mark is, and who is both masculine and feminine sex being indifferent to this divine abstraction, whose face is masked in darkness. lykos wolf, lyk light; whence

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

writers. the basis of most early accounts were the confessions extracted under torture by officials of the inquisition. the one well-documented case of devil-worshipers practicing a form of the black mass was a group of courtiers around louis xiv who used black magic in the attempt to remain in favor with the king. the government was almost brought down when the practice was discovered. see also sabbat for further reading: cavendish, richard. the black arts. new york: capricorn books, 1967. guiley, rosemary ellen. the encyclopedia ofwitches and witchcraft. new york: facts on file, 1989. lavey, anton szandor. the satanic bible. new york: avon, 1969. black roses a heavy metal band whose lead singer is satan corrupts a small town in middle america in this 1988 film. the rock band creates a m

s certain other parts of the anatomy of their superiors. both the templars and the cathars were accused of kissing satan, in the form of a black cat, underneath the tail. the british novelist dennis wheatley, who wrote a series of black magic novels, includes a description of the kiss of shame in his novel, the devil rides out. after satan has manifested in the form of the goat of mendes during a sabbat, the gathered devil-worshipers line up: the goat rose, towing above the puny figures of its unhallowed priests, and turned its back k 141 142 kiss of shame on them; upon which one stooped slightly to give the osculam-infame as his mark of homage. the others followed suit, then the whole circle of satanists drew in toward the throne and, in solemn silence, followed their example, each bendin

e assertion that satanists worship the christian devil, which is no more true than the assertion that witches worship the christian devil. in an essay that has been posted on a number of different satanic websites, satanism and the history of wicca, diane vera shows that wicca has drawn heavily from the literary satanism created by the witch-hunts. for example, wiccan terms like witch, coven, and sabbat do not witches kevin and sandie carlyon of the covenant of earth magic prepare for hallowe en, 1997 (kevin carlyon/fortean picture library) 186 neopagan witchcraft derive from pre-christian paganism. the assertion that these terms were so derived may have been plausible in the midtwentieth century when gardner founded the wiccan movement, but it is now clear that there is no historical conn

en modern wiccans and the witches executed by the inquisition both because the inquisition s victims were not pagans and because gardner s claims to have inherited an ancient lineage were false. rather, these terms were derived from the diabolical fantasies of medieval witchhunters who believed they were rooting out and destroying the prince of darkness s minions in other words, witch, coven, and sabbat derive from the literary satanism created by officials of the church. vera further argues that the god of modern wiccans is derived more or less directly from the devil of this same literary satanism. among other things, she points out that the very first paragraph of one of gardner s principal source documents, charles leland s arcadia: gospel of the witches (1899, draws on traditional dia

they received in holy baptism; and that, at the instigation of the enemy of mankind, they do not fear to commit and perpetrate many other abominable offences p 203 204 pact with the devil and crimes, at the risk of their own souls. medieval witch-hunting manuals, such as the influential malleus maleficarum (the witch hammer, 1486, contained lengthy discussions of the devil pact. thus at a witches sabbat, convened for the purpose of initiating new witches, satan asks the novice, whether she will abjure the faith, and forsake the holy christian religion. and never venerate the sacraments; and if he finds the novice or disciple willing, then the devil stretches out his hand, and so does the novice, and she swears with upraised hand to keep that covenant. and when this is done, the devil at on

g how to cast and interpret them, can now be purchased even in chain bookstores in shopping malls. for further reading: davidson, h. r. ellis.myths and symbols in pagan europe. syracuse, ny: syracuse university press, 1988. in this detail of the 7th century anglo saxon artifact known as frank s casket, note the runes above and below the image of the adoration of the magi (fortean picture library) sabbat a persistent item of medieval folklore was that diabolical witches gathered together at sabbats in the middle of the night for nefarious purposes. these gatherings were originally referred to as synagogues. both terms reflect an association between jews and the devil in the minds of contemporaneous christians. although the witches sabbat was not originally the same as a black mass, these tw

d with the very real sabbats of modern, neopagan witches. the neopagan movement accepted the idea, popularized by the british scholar margaret murray, that the inquisition was persecuting the remnants of the ancient, pre-christian religions of europe under the guise of rooting out witches. on the basis of murray s hypothesis, neopagans adopted many of the terms utilized by the witch-hunts such as sabbat and applied them to their own religious movement. beyond the designation sabbat, however, there are very few parallels between medieval folklore about the witches sabbat and the contemporary neopagan gathering by the same name. the churchmen of the middle ages believed that witches, who were almost invariably women, slipped out of their homes at night and gathered at prearranged spots in fo

the churchmen of the middle ages believed that witches, who were almost invariably women, slipped out of their homes at night and gathered at prearranged spots in forests, mountains, caves, or some other remote area, often by flying, to celebrate sabbats. the meetings were sometimes portrayed as taking place only a few times a year and sometimes as often as every week. the basic structure of the sabbat is reflected in the confession of an elderly woman who asserted that she had been attending such meetings since the age of sixteen: women came riding on sticks. the demon presided, in the form of a cat, whom they all adored. he taught them all manner of crimes and gave them an ointment, with which she had killed more than 100 men and infants; also a powder with which to raise tempests. they

rm of the cat, he could also show up as a goat, crow, toad, or even as a human being. participants divested themselves of their clothing and kissed the devil on his posterior. the core of the meeting often involved the sacrifice of a human being. babies were usually cooked and eaten. new witches signed a pact, renounced christianity, trampled on a cross, and were marked by satan s claw. s 231 232 sabbat in more recent times, various items of this tradition have been taken up by hollywood and by horror novelists. thus in an elaborate recounting of a sabbat in dennis wheatley s the devil rides out, many of the essential details are repeated. for instance: the fire under the cauldron was burning brightly, and as the crowd moved apart rex saw that a dozen women had now stripped themselves of t

ils are repeated. for instance: the fire under the cauldron was burning brightly, and as the crowd moved apart rex saw that a dozen women had now stripped themselves of their dominoes and stood stark naked in the candle-light. they formed a circle round the cauldron, and holding hands, illustration from collin de plancy s dictionnaire infernal (1863) depicting the devil and witches dancing at the sabbat. note the toad familiar in the foreground (fortean picture library) sacrifice 233 with their backs turned to the inside of the ring, began a wild dance around it anticlockwise towards the devil s left. in a few moments the whole company had stripped off their dominoes and joined in the dance, tumbling and clawing at one another before the throne. this ancient folklore also survives in some

LUCIFERIAN SORCERY

akening in the past 30 years which allows for new experimentations and developments. the significance in the last 30 years is the beginnings and critical stage of what became wicca and witchcraft. the systems originally intend produced an exciting aspect to magick and sorcery can be, explorative and in many ways continually innovative. the work of the order of phosphorus as within the the witches sabbat current deals with the direct linage of spiritual communion by each individual who seeks. thus, the only hereditary aspects are only conceptual in their need. one must not be a hereditary or linage based witch to proceed with the great work. this is significant only as an added bonus. the individual must however, have the inner drive and calling to the blood, the vein of the witch moon whic

direct linage of spiritual communion by each individual who seeks. thus, the only hereditary aspects are only conceptual in their need. one must not be a hereditary or linage based witch to proceed with the great work. this is significant only as an added bonus. the individual must however, have the inner drive and calling to the blood, the vein of the witch moon which feeds our dreams of witches sabbat communion. the witches sabbat gnosis is achieved by the desire to dive the depths of the heart and soul. considering the approach to luciferian witchcraft or cunning craft, the individual desire to advance through the avenues of the art of magick and sorcery is reflective of the luciferian ideal of knowledge becoming wisdom, and the transference therein. this would exude a historical linage

es in the dream. this path is born of the goddess of the caves, from which the serpents slither this path is born of the blacksmith who forges the illuminated light of azazel and speaks through the blood of his kin, this is forever a path of fence walking, from which one shall be revealed the great mysteries, spoken in the wind. this is forever a path, from which lilith emerges in the fire of the sabbat, and lucifer emerges as the sun. through the art of sorcery shall the winding path be shown, the sheet of burial shall we be wrapped in, to guide us from the ancient burial of egypt and the waking in the dream of the desert and forest through the art of magick shall we all be elevated towards the light. lucifer is the light bringer of humanity; he is the spirit force of fire and light. luci

e light. lucifer is the light bringer of humanity; he is the spirit force of fire and light. lucifer would be considered the same as the thelemic aiwass, the spirit of the 93 current that brings love and positive self-growth through magick. the word magick itself is defined as ascending. lucifer is prometheus, the one who brought the fire of imagination to mankind. lucifer is known in the witches sabbat covens as the egyptian god set, the lord of storms and chaos and the bearer of the black flame. thus, lucifer revealed, is the initiator by fire and the creator of the left hand path. lucifer, as being the shadow form of our imagination, thus shaitan the adversary, gives us the ability to open the gates of self-initiation through the witches sabbat mysteries. 4 we are required to have the i

strengthened and defined to search the possibility of immortality. above lucifer, the morning star one upon the path of iblis (spelled also eblis, or shaitan who was ayn al-qozat hamadani executed in 1131 a.d. bravely announced his path of illumination, which spoke of the black light above the throne as the western idea of the sun at midnight or black sun. this may be revealed within the witches sabbat path as the black flame, or illuminated luciferian sense of self. it is the beautiful presentation of ones own being, and that we may grow and emerge from it into infinite possibility. shaitan, satan or lucifer is considered the guardian of the threshold, the gateway to the space between worlds, known as the twilight or in-between of the nightside and dayside. through this 5 gateway may we

y grow and emerge from it into infinite possibility. shaitan, satan or lucifer is considered the guardian of the threshold, the gateway to the space between worlds, known as the twilight or in-between of the nightside and dayside. through this 5 gateway may we draw the immortal elixir of spiritual awakening and magickal gnosis through sorcery. the process of self-transformation within the witches sabbat gnosis is the night-hunt and dream conclave known as the witches sabbath, the meeting of the souls of magickians at the crossroads, an area of which is universal in spirit meetings, from the pathal craft to the luciferian witches sabbat path to systems of voodoo and palo mayombe. the sabbat itself is a western approach to the middle eastern cult of shaitan and those of the yatukan1 practice

ferian witches sabbat path to systems of voodoo and palo mayombe. the sabbat itself is a western approach to the middle eastern cult of shaitan and those of the yatukan1 practices. shaitan is the fire-djinn whom, unlike other angels created of light, was created from flame. it was this energy, essence of spirit that who is known as lucifer shone brightly above all others. he held the light of the sabbat to those who would whisper the oaths in the dawn. shaitan the opposer is the gateway of the current of magical initiation, thus holding the double aspects of light and shadow. it is through the union of such that one becomes as shaitan or lucifer itself. the witches sabbat itself emerged from the dreams of the profane, those who knew not the ways of the cunning folk and their work. it was b

light and shadow. it is through the union of such that one becomes as shaitan or lucifer itself. the witches sabbat itself emerged from the dreams of the profane, those who knew not the ways of the cunning folk and their work. it was because of the times of persecution that many kept their art secret, working and weaving their webs of sorcery and magickal illumination unseen by outside folk. the sabbat is the meeting place of the feri, lycanthrope, vampire and the sorcerer s shades which act as familiars. it is the great manifestation of the hidden law, and that we may, by imagination, become lucifer in our self. it is through the chalice of lilith, revealed as babalon, that we seek the union of the goddess. the witches sabbath has long been a misunderstood and often misrepresented expres

nd the sorcerer s shades which act as familiars. it is the great manifestation of the hidden law, and that we may, by imagination, become lucifer in our self. it is through the chalice of lilith, revealed as babalon, that we seek the union of the goddess. the witches sabbath has long been a misunderstood and often misrepresented expression of magickal art. it should be considered that the witches sabbat cult is an expression of not only folk magic and lore, but that of a modern synthesis of advanced ideals of sorcery, psychology and psychic development. the witches sabbath has long been held in arcane lore as the dream meeting of the astrals and spirits of magickal practitioners of the craft, those who between the twilight of dawn and dusk dive the dream waking environment and meet as spir

bbath has long been held in arcane lore as the dream meeting of the astrals and spirits of magickal practitioners of the craft, those who between the twilight of dawn and dusk dive the dream waking environment and meet as spirits and other forms to gather under the black sun, or under the arms of luna, awaiting the embrace of lilith and hecate, the queens of the sabbath. it is through the witches sabbat circles that the watchers and fallen angels brought to us the gift of what is called witchblood, the black flame of awakening that offered an awakening of senses. each angel still exists in spirit form upon the earth, allowing a linage to emerge from different areas of psychic and physical development. the essence of witchcraft should be explored within its dream based roots, the touch of w

LUCIFERIAN SORCERY AND SET TYPHON

terms of chaos magick, you are not simply paradigm shifting, rather utilizing chaotic forces to utilize temporary order in the self to grow stronger and progress as an adept. chaos magick in the terms of which i refer to are tools of various forms of ritual belief to construct your own initiatory focus. the foundation is the consistent aspect of chaos sorcery in the luciferian path. the witches' sabbat itself is composed of two aspects, the celestial or empyrean (the highest aspect of light, luciferian fire and divinity) and the infernal (the lower aspects, the daemonic. what the witches' sabbat is the spiritual transference from the waking flesh (everyday life) to the astral/dream rite (the gathering of witches and sorcerer in the arena of the dream. the sabbat has been explored since be

e (the gathering of witches and sorcerer in the arena of the dream. the sabbat has been explored since before the middle ages, in the form of the infernal, daemonic and often demoting in the lens of christianity. it was austin osman spare, in his one room apartment in london, awakened to the gathering of spirits, fornicating and procreating the inherent wish of each sorcerer. spare considered the sabbat most healthy, and noted an increase in mental and physical health and vigor. spare around this time, in the early 1950's, drew numerous illustrations of the sabbat in various forms, including many infernal aspects of his early career. kenneth grant later illustrated much of spare's luciferian gnosis in his legendary work "images and oracles of austin osman spare. the sabbat of the witches i

nic familiar is the lower, bestial aspects of our consciousness, atavisms, the shadow itself. here is the essence of ahriman as the bringer of shadow, from which we encircle both the higher with the lower. references to the infernal and demonic within luciferian witchcraft are aimed as that same process of self-liberation, initiating change and progress of the self from a magical perspective. the sabbat itself stands between normal dreaming and waking, it is a mystical process undermined by determination to change and progress. in a symbolized working, the dreamer experiences the sabbat be it in the celestial (luciferian gathering, communion with the watchers) and infernal (daemonic gathering, fornication and shades of the dead) to usher forth a strong process of self-initiation, that the

ppoth as defined in liber hvhi. the 8-pointed luciferian star- algol the 8 pointed sigil holds several symbols of interest, as one definition may be reflected into another. called the chaos star/sigil, this eight pointed symbol represents the void and non-being concerning matter in the universe. chaos is the most beneficial force, from it the black adept weaves temporary order within the self. in sabbat rites, it is the ritual of transferring the consciousness unto the self. this is reminiscent of the italian witches covens that took to the spirit hunt on the dreaming plane as well. the luciferian essence of attending the conclave is the meeting place of the three (consider hecate/lilith the guardians of the crossroads, it is the seven rayed star which initiates and the eight ray which com

th-az-babalon- hecate the daemonic feminine is the fountain of the witch cult, in it's dreaming and waking aspect. while wicca has taken a more sterile approach to the goddess, a luciferian sorcerer acknowledges the beauty of the daemonic goddess as a well of power and selfdeification. through babalon we drink the blood of saints and emerge as god itself. lilith is the succubus witch queen of the sabbat, whom is the very mother of us all. any within the veil of darkness are from her, we fornicate with her continually in the fruitful imagination of creation. the above four names are but a glimpse at her face, for she wears many masks in accordance with her role. all individuals must invoke babalon lilith within, regardless of gender. she is reached in the city of chorazin, from which you se

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

earn. the one who brings the mind in tune with his or her surroundings is better adapted to work magick and achieve the gnosis of which he/she seeks after. this is primarily an individual process and involves a large amount of personal dedication. the results, or treasure of the work is rewarded to those who essentially step through the veil of waking into dreaming and emerge upon the hill of the sabbat, encompassing the circle of the witchblood whom have offered unto asmodeus, the waking lord of the sabbath. the order of phosphorus, being a luciferian group focused on solitary, ceremonial and individual growth through one discovering his/her own foundation of magickal practice recognizes the importance of the sethian witchcraft lineage that is present within some of its initiates. it is v

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

des in the dream. this path is born of the goddess of the caves, from which the serpents slither this path is born of the blacksmith who forges the illuminated light of azazel and speaks through the blood of his kin, this is forever a path of fence walking, from which one shall be revealed the great mysteries, spoken in the wind. this is forever a path from which lilith emerges in the fire of the sabbat, and lucifer emerges as the sun. through the art of sorcery shall the winding path be shown, through the art of magick shall we all be elevated towards the light. the luciferian witchcraft tradition in relation to one particular group of individuals announces a specific development of the cunning craft and darker, more hidden elements of the left hand path. coven nachttoter has announced th

MASTERING WITCHCRAFT

f "fascination" that is to provide a reflective surface of the same sort often made use of by hypnotists when they wish to throw their subjects into a trance. the ring and pendant which often contain gemstones, are generally the only jewels which are put to the latter use, however. one jewel which definitely does not fit into this latter category, however, being hidden mostly and only revealed at sabbat meetings, is the garter. this and the girdle cord i shall consider last. the witch jewels the necklace, the bracelet, the ring and pendant, the girdle cord and garter the necklace: the necklace is worn by women coven members often at sabbats and esbats only. it is in all probability of similar derivation to that of the girdle or garter some witches say that it has a connection with "brising

discontinued, owing to the fact that should a witch or warlock be found in possession of one, it usually led to an immediate bout of prolonged torture, the reason being, of course, that church authorities inevitably suspected the cup to have been used for heretical and blasphemous perversions of the mass. in their eyes they were undoubtedly justified, as there is indeed a ceremonial feast at the sabbat, wherein witches consume cakes and wine in much the same manner as the early church did in its agape, or love feast. it is a rite common to many cults. in order to make your own cup, you must first buy, without bargaining over the price (this will apply to anything you use in your spells, a goblet anywhere from three to five inches in diameter. it can be made out of anything you please that

manifestation is required, as is always the case when the shade is conjured to visible appearance. unless one who is suited to such energy transfers is present, that is, a materializing medium, the nervous and physical depletion visited upon the participants can prove truly onerous, and in some extremely rare cases, fatal. for this reason the ritual is often reserved for full-coven performance at sabbat on those occasions when it is employed, in this way providing a good complement of participants to act as energy donors. the best time for practising necromancy, however, is when the solar power is waning to its lowest ebb between the autumnal equinox and the winter solstice; this fact is made use of in the traditional witch festival, halloween, wherein necromancy is employed. this is, of c

e sticks talk in riddles, when even vassago falls silent, and when the one person who can give you the answer to your question is dead. this is the more complicated operation to perform. the second permissible motivation, that of desiring to meet a loved one again, gives recourse to an operation which is easier than the first mentioned and is of the type which is often incorporated into the grand sabbat of halloween, although, strictly speaking, most sabbat rituals do employ some elements of the first variety. halloween, or the feast of the dead, is the time when the illustrious magical dead are drawn back into the company of the living by the ties of love and magic, to share in the joy of the sabbat and bestow their blessing on the witches' new year, which begins november 1. most witches

ality gum turpentine) 1 drop vanilla 1 drop jasmine oil or ilang-ilang 1 drop oil of cloves 1 drop essence of rose 1 drop geranium oil this perfume should be mixed with pure alcohol should you wish to compose a toilet water or cologne as opposed to a heavy perfume. should this recipe be too difficult for you to make, patchouli oil by itself will do. a few drops of cernunnos can be mixed with your sabbat oil to add extra impact. the actual composition of that oil i shall reserve for chapter 7. as in the composition of the love incense, so also here; should you wish to experiment with new essences and perfumes, go ahead. however, for matters of lust, as opposed to romantic love, i would advise you to stick to the more bitter and piney perfumes. leave the flowery essences to habondia and her

the preceding four, i would counsel you definitely to decide on the siderite. though slightly more complicated to manufacture and maintain, many witches find it well worth the effort. by the light of the full moon (the window must be open if you perform this ritual indoors, place the lodestone on a piece of talisman paper which in turn covers your workbook. now consecrate it with as many drops of sabbat oil (see chapter 7) as there are years in the prospective bearer's life, plus one extra dab for the present year, chanting the following quaint formula with each touch "may hertha bless thee [n] with all her might and main" see the drops of oil glow as they touch the stone, infusing it with witch power. then tie the stone loosely in a red flannel or chamois leather bag bound with red ribbon

ed as the coven "totem" animal, mentioned earlier in connection with the symbolism of the witch bracelet. this symbolic animal form is decided upon at the formation of a coven by mutual agreement among the members and after much introspection and divination. the chosen totemic animal form or forms, for there may be several, is then ritually "assumed" by coven members during the chain dance at the sabbat itself, and also should they at any time wish to indulge in the practice of "sending for the fetch" commonly known as astral projection. omens and auguries of coming events may also be drawn by the seasoned practitioner from the appearance on the scene of one such specimen of a coven totem, a grey bird maybe or a large black cat. part of this witchlore may have filtered out in the past and

e pentacle may then be removed and exhibited to the four quarters or to the gaze of the manifesting entity. if you organize a coven, you will have to also prepare a round metal plate, pewter or copper or even aluminium, on which is simply engraved or painted a five-pointed star or pentagram; this is used in a similar way to an ecclesiastical "paten" and bread, cakes, or salt to be used during the sabbat are placed on it. it is also confusingly referred to as the pentacle, but on this occasion refers more to the pentacle-disc or coin represented in the suit cards of the minor tarot arcana. it is also a direct descendant from the lia fal of pre-celtic lore, but has picked up cabalistic overtones through the ages, still in tune with its earthy symbolism, however. cabalistically, it refers to

e gathered at midsummer) madwort (alyssum) marjoram dragon herb (tarragon) angelica fennel bay laurel asafetida grass holy thistle herb (replace after seven days) bishop's-wort (betony) garlic flowers all-heal (mistletoe (may be carved into ring or bracelet) dog roses arum lilies benet, holy herb, or avens (geum urbanum) lucky-hands (unexpanded fronds of male fern- dry-opteris filix mas- dry over sabbat fire) and last, but by no means least, those most powerful of all herbs which from time immemorial have been held potent against sorcery of all varieties: trefoil, vervain, st.-john's-wort, dill, hinder witches of their will (trefoil is simply a three-leafed plant of any type, such as clover) should you wish to soothe the fears of those who suspect bewitchment, it should be comparatively ea

egin the first of this series of bewitchments, as with your black fast, on or just after the new moon, that period of the lunar month known in the craft as the dark of the moon. every night, at exactly the same time if you can manage it, cast a floor triangle similar to the one in chapter 4, using a martial incense of wrath and chastisement in the thurible; on your altar should be a phial of your sabbat oil (see last part of chapter 7 for this, your lamps of art, and of course your chalice; the cord, athame, and workbook should be present as usual. depending on the nature of the operation, one of saturnian binding or martial destruction, surround your altar triangle with a circle of cypress twigs, marble graveyard chips and pieces of bone, on the one hand, or your cernunnos paraphernalia o

MICHAEL FORD A RITE OF THE WEREWOLF

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

akhtya seker arimanius once the sorcerer has undertaken the self-initiation ritual entitled, a ritual of lycanthropy 1 in both parts, and he has visualized perfectly his werewolf shadow, or that similar beast of sorcerer, he has entered into the pact of the devil, the black man of the sabbat. it is the passing of that rite of initiation that will prepare the witch to travel forth to the infernal sabbat, symbolized as the persian arezura, the place in the north, the gates of hell. let the practitioner be perfectly still in focus and will, that nothing shall break his or her concentration of that task which draws the ka (the astral or body of light) further into darkness. as with the legend of pierre bourgot and michel verdung2 the initiate shall have one who shall be as the lord of the for

and his flock, saving them from the attack of wolves. his name was revealed as moyset, he initiated pierre by the young man renouncing christianity, kissing moyset s left hand (which was black and as cold as a corpse) and giving an oath to his lord the devil. after a time pierre went back into the service of his community and was reinitiated by a man named michel verdung. verdung took pierre to a sabbat ritual, where they met in the woods near chastel charnon. each danced about with a green candle with a blue flame, and then smeared a salve on pierre which transformed him into a wolf. it was later that moyset returned and gave pierre a salve which transformed him into a wolf. transvection is a powerful tool aided in astral or dreaming projection. some witches have used ointments, made from

a toxic alkaloid called solanine. if such was ingested it could cause sickness, but also sensations of flying and hallucinations. some could use fat and mix into an ointment which is smeared on the genital area or anus, which has a detailed amount of blood vessels. this would enter then the bloodstream. in the book demonomanie (1580) bodin wrote that witches rode a broom stick or black ram to the sabbat. as early as 1489 a writer called molitor mentioned wolves as a transport. in the goetia, amon is shown riding a wolf. in molitor s de lamiis a woodcut shows a witch riding a wolf, not to mention other sorcerers sitting astride a forked stick4. the infernal sabbat, being the antinomian self-love rite of sexual and psyche oriented self-deification, allows the passing of the shadow of the wit

nd psyche oriented self-deification, allows the passing of the shadow of the witch into an averse and more powerful state of being. belladonna was used also in salves to produce flying, in large amounts can easily kill. atropine is easily absorbed by the skin, which when mixed with fat enters into the bloodstream quickly. such ingredients no doubted caused such mental and astral journeys into the sabbat both celestial and infernal. such night flights may be caused by such psychotropic herbs. toads, being linked to diabolism and witchcraft already5 and such were used often in potions. also used in ointments were bats and their blood, mixed with deadly nightshades. for this reason, individuals should not experiment with such, noted that death could occur. in specific, part of the witches sab

cochrane has written, are in the wind. all one must do is heed the voice of inspiration, that spark of sathan which illuminates our path of becoming. buddhists looks at existence as being central to the soul in itself. the buddhist will sometimes move through a form of lycanthropy of different animals, sometimes falling into meditation, leaving the flesh and blood to later return from trance. the sabbat, no matter what inspiration may create, does the same end. the black mass in specific has long held traditions of lycanthropy and 3the encyclopedia of psychoactive drugs: flowering plants: magic in bloom. mendelson, jack, m.d. and mello, nancy, phd. new york: chelsea house publishers. 1986. 4 the encyclopedia of witchcraft and demonology by rossell hope robbins, crown publishers, ny 1959. 5

edia of psychoactive drugs: flowering plants: magic in bloom. mendelson, jack, m.d. and mello, nancy, phd. new york: chelsea house publishers. 1986. 4 the encyclopedia of witchcraft and demonology by rossell hope robbins, crown publishers, ny 1959. 5 from as early as zoroastrian lore pertaining to toads being the creatures of ahriman. 4 witchcraft in close connections. often, the black man of the sabbat holds the power of bestial transformation, will often give salves to new initiates. a demonologist, pierre de lancre (1612) mentioned a goat-like figure, wearing a chasuble who read from a book bound in wolf s skin, which contained pages red, white and black. in commentarius de praecipibus divinationum generibus (1560) by casper peucer wrote of a story from latvia, of when werewolves take t

ts of the wolf to he who has taken the wolf belt of the devil by satanadar i summon thee, by the devil i become thee i shall become the werewolf, man and beast to go forth this night to feast none shall capture my gray form by the binding words, nasatanda so it is done! i am indebted to: skratte (nathaniel harris, elda isela ford, scorpius nokmet, frater a.s.l, soror teth. 7 night and the witches sabbat -the adversarial foundations of sorceryby michael w. ford to look into the possibilities of models and how one may shape and assist in self-transformation, it is imperative to study and understand the foundations of the very gods which emerge from us. nightside or shadowside as a term is defined in witches sabbat and luciferian9 terminology as averse dreaming practice. in islamic mythology

f set. 10 see iblis, the black light by peter lamborn wilson. the flame of isolate consciousness and being is the black light/black flame. this is defined as the fire and perception of being, antinomianism. 11 the book of thoth weiser publications 8 opposer. set is also related to saturn. this planet, called also shabbathai, is the sphere of saturn and is considered a meeting place of the witches sabbat. the image of those leaving the flesh, to go forth in the name of the devil by flying with familiars and other demons is not too far from realistic workings in the present time. lucifer is found in the higher octave of the sphere of saturn. this mighty angel12 is a revealed source of black light, or intelligence/development/wisdom. lucifer is also a source of brilliance, a state of gnosis f

itiate however, lucifer or the baphometic spirit becomes a state which is brought forth or developed to by going forth by night. the path of spirit travel is a temporal process of self emerging from its skin to ascend in the form of shadow, thus willed to manifest in a dreaming flesh. the dreaming body is the form the psyche or ka takes in sleep, and that which flies or goes forth to the infernal sabbat. in the context of witchcraft and sorcery, the western initiate of today holds a wealth of information to build from. idries shah points out in the sufis that the spanish word for witch is bruja, and are considered the children of wisdom. the history of witchcraft and primal sorcery is bound within the yatuivdah and dregvants15 of iran and persia, within the early zoroastrian religion. the

MICHAEL FORD BOOK OF CAIN

er ending. it was within the circle, that lilith showed to me that which i may make my life never ending; much was presented to me, which i found illuminating. that body is the vessel of manifestation, the marriage of light and darkness. the circle of summoning is the extent of self, and the fire which surrounds is the circle of fiery will and spirit of the spirit. lilith showed me the art of the sabbat, and how i may become al-aswad at will. the shadow was grown and made strong by the arts of ahriman, who was as darkness. the beast became human flesh, and i was able to become both. i was brought in union and great ecstasy the harmony of the celestial heights of my father s realm, being the air and fire. i was also shown and taught the arts of the lower realm, called a secret place known a

MICHAEL FORD WITCHMOON

ual and the alchemical process of self-deification. the work of austin osman spare is of particular interest; being that what is called the zos kia cultus itself holds a gateway worth exploring and developing upon, building and expanding it by every living breath, opening the vortex of the mind towards the current of witch blood that waits beyond. what we are offering is a system based on witches sabbat/sethanic/luciferian witchcraft and the zos kia cultus. the primal aspect of vampirism (spelled also vampyrism) plays a significant role in the exploration of the self in it's lunar phase. you will notice the varied topics discussed, i find each relevant towards the proper training of a magickian. topics as yoga, cabalistic lore, chaos, sethian witchcraft and the zos kia cultus all holds a g

s negative to the sorcerer if used out of the law of "do what thou wilt. in other words if it trespasses on another individual's rights of life and joy then it is wrong, unless provoked or within a magickal combat aspect. our witch- dreams are walking in the rows of the night. forever. astral vampirism and lycanthropy can be obtained once the warlock and witch are capable and adept in the witches sabbat arts. this will demand much in the area of discipline, self mastery and will in order to obtain such powers, however, be sure the reward is ten fold for such a development! tales of the sorcerer who in secrecy leaves his or her flesh to take the form of an animal or vampyre spirit to celebrate the horned lord or black god of illumination and life upon earth will be once again whispered in t

rits and energies/godforms inward to gain anthropomorphic associations or the common and deeper attributes of the spirit. in the act of invocation, the spirit is absorbed by the i or self, in a luciferian/sethian sense, the sorcerer becomes or develops from the spirit called inward. invocation is the direct subconscious communication with the forces of outer and inner planes of being. as with the sabbat, both infernal and celestial, one enters the ecstasy trance of the inbetween (inbetween the dreaming and waking world) to emerge eventually as the adversary, that godform of both sides. evocation to summon or call spirits outward, often projected into a circle or area from which you may bind such forces or spirits to a specific area. in goetic sorcery, the individual summons or evokes a spi

hcraft is of two basic aspects, being the discovery of the self and the unity with nature, and the mastery of sorcery and a balance of both dayside and darkside practices. the connection between witchcraft and the zos kia cultus is more profound than one may first believe. the sorcery of zos kia cultus has its roots in the luciferian tradition of which austin spare was heir by witch paterson. the sabbat of the witches is also misunderstood to some extent and there is a need to further present theories and actual path workings which may open a new way of thinking concerning this subject. the witches' sabbath is a gathering in dream, not the physical gathering that it once was thought to be (unless a conscious gathering is agreed upon as it is often done. the witch who wishes to attend does

t theories and actual path workings which may open a new way of thinking concerning this subject. the witches' sabbath is a gathering in dream, not the physical gathering that it once was thought to be (unless a conscious gathering is agreed upon as it is often done. the witch who wishes to attend does so primarily in the astral or dream body. no babies were or are harmed, no killing is done. the sabbat is a great appeal to the senses and a rejuvenation of the spirit. those who actually attend the sabbath are often refreshed, happy and more 40 40 thoughtful of others. the sabbath is a celebration and channeling of the powers of night and the rejoicing of what one is and what one can be. the actual name sabbath is derived from the old french verb s'esbattre, translating to frolic. when twil

he witch blood emanates deep within the subconscious of each sorcerer, awaiting the moment the wizard opens the lunar current towards atavistic resurgence (2. the vampire spirit too exists in dream and so with it we shall walk, in joyous brotherhood and sisterhood. the eight earthly sabbaths' are as a form and focus for the dreaming rite, in which those of witch blood meet in ecstasy. the earthly sabbat is as a gate and purification zone whose purpose is to create the astral grounds in which the meeting is to take place. the following rites may be conducted with very few people, be it two or ten individuals, fulfilling each members dedication and desire. the sabbat of the witches exists in the context of dream control and breaking over into the astral world, where all is based on desire an

be it two or ten individuals, fulfilling each members dedication and desire. the sabbat of the witches exists in the context of dream control and breaking over into the astral world, where all is based on desire and will. the manifesting of day side activities are brought forth through the dreaming- darkside- aspects of sorcery and magick. a particularly memorable event when i attended an astral sabbat and became fully aware of the current in its witch-blood origin. in such a situation, you feel as though the dead are speaking to you. directing you towards the luciferian mysteries. i was selfinitiated, being a natural loner and finding my greatest access of the current was when alone or with one other individual, enabled to focus and receive the spark of inspiration. i had prepared well f

er i whispered before the flame: by the embrace of death s sleep in life, thanatos hearken my swift flight. of the devil s sight, which views the webs of night to come and the freedom of the fields, may thy 41 41 beauty be as my gift. by the thorns which tear the waking flesh and guards our great hidden place, be my flesh in night and astral waking, i shall emerge. i seek the blood of the witches sabbat conclave, so that lilith shall kiss my ever earthly wounds. joy and pleasure, by the skull and blade i shall emerge! eko sabbatium, eko hecate, eko lilith unbound and fly! my pace was decided by my desire to join the conclave, to enter this sabbath of dream. i was guided into a great forest, and my flight was over the trees. i was drawn to a seeming crossroad deep within the forest, clear o

wn as thelema which is greek for will. the witches oath to know is a symbol of retention of knowledge gained in life. to will the will of the sorcerer is the strength of magick and witchcraft, to change his/her surroundings according to the desire held. without the will magick is not and holds no power. focus and belief issue forth an independent view and strength which none can touch. the astral sabbat for instance is unobtainable for those without the desire to journey to it, to become with the spirits of the dead. the will is the direction and internal focus which guides him/her through their life. the true will or knowledge and conversation of the holy guardian angel implies knowing the essence of thyself and the direction it should lead one in life. to dare to dare is to test the meth

in which one begins building something strong and honorable. the essence of the initiation is to dedicate the sorcerer to the life long path of magick, wherein a great and beautiful flower awaits those of awakened and enlightened paths, the making of a god or goddess. the self is god and goddess, since you ultimately answer to yourself. make your self happy before attempting to do so with others. sabbat symbolism refers to the serpent that sheds his skin, enabling the rise to the stars of midnight and dawn, and entry to haunting mist and subterranean cavern. i stress the issue of sorcery being extremely personal to the individual who practices it. one who approaches magick as impersonal will obviously be a failure since successful sorcery demands a strong and focused conviction and frame o

MICHAEL W FORD THE VAMPIRE GATE

k into you and with it the energy it drained from the chosen person. feel part of the life force making you stronger. allow the servitor to return to the object of what you have made for it. 32 astral vampirism from the material body astral flight is a powerful state in vampiric development. the luciferian spirit is centered in the element air, thus relating to the astral body itself. the witches sabbat in the luciferian witchcraft tradition is founded in the dreaming or astral conclave, the subjective experience from which a level of initiation occurs. the sabbat is a reality, yet it lies behind a veil found. as tiamat is the goddess of vampires, the method of sorcery of draining astral energy should be practiced in everyday life while secretly, with the intent of immortality. much of the

eels guilty about their practice of energy draining or is seeking another affectionately in dreams generally non-threatening. shadow or black shape- fear inspiring vampyre, those who unconsciously project or are seeking energy without thought for shapeshifting. demonic form-appearing in atavistic forms, this vampyre is hungering for life energy and generally appears in astral conclaves or witches sabbat s. when practicing the astral ritual of the vampyre, you must lock in to the astral body of the one you seek. reach in, visualize this before you sleep and drink deep from the sleeper. the sensations of reaching into the astral body are both electrifying and powerful. the vampyre must ensure that their own body is not drained into the victim, rather the control and unconscious discipline ke

gift of samael. between two separate things, there is a concept of separation which essentially is the concept of shells or peels being the aspects the sorcerer must fill and in turn devour in the process of becoming like samael and lilith. the qlippoth and tree of death (da ath) is the pathway to becoming like the adversary, as the tree of life is the path to joining with god (becoming one with. sabbat the gathering and conclave of sorcerers. there are in a conceptual sense, two types of sabbats the luciferian and the infernal. the infernal is a bestial and earth-bound journey, similar to those shown in woodcuts and gathering points. the infernal sabbat is sometimes sexual, where the sorcerer may shape shift and communicate with their familiars and spirits. the luciferian sabbat is a sola

al is a bestial and earth-bound journey, similar to those shown in woodcuts and gathering points. the infernal sabbat is sometimes sexual, where the sorcerer may shape shift and communicate with their familiars and spirits. the luciferian sabbat is a solar and air 86 phenomena based in dreaming, floating in air and having sensations of a warm heat similar to sitting out in the sun. the luciferian sabbat is a strengthening and development of the body of light, the astral double of the adept. sabbatic a term which is related as the knowledge of the secret gathering, the sabbat. this is a focus of inspired teaching based on magickal development via dreaming and astral projection. the sabbat is the gathering of sorcerers in dreaming flesh, when the body is shed for the psyche which is able to

he adept. sabbatic a term which is related as the knowledge of the secret gathering, the sabbat. this is a focus of inspired teaching based on magickal development via dreaming and astral projection. the sabbat is the gathering of sorcerers in dreaming flesh, when the body is shed for the psyche which is able to go forth in whatever form it desires. the witch or sorcerer who is able to attend the sabbat has already freed the mind through a process of antinomian magical practice, thus enforcing and strengthening the imagination as a visualization tool, similar to divination and sight with spirits. shades spirits of the dead, ghosts and phantoms which walks in the astral plane. these spirits may represent in some cases the body of the sorcerer in the plane of the dead, a world separate in so

demon-sorcery of yatuk dinoih.contains the rituals of dream, ritual and astral vampirism as an initiatory tool, other cabalistic workings presenting the qlippoth and the tree of da ath or hidden wisdom. contains the grimoire based on ancient egyptian vampirism, liber aapep, luciferian magick practice,the chaos cult workings of choronzon as vampire, the rites of hecate, the infernal and luciferian sabbat, and the foundations of satanic practice in magick. containing in this massive grimoire is also a study of the order of nine angles from a luciferian perspective, centered around their forbidden workings including the appearance of lilith-babalon as baphomet, the mistress of blood. 93 luciferian goetia a book of howling by michael w. ford printed: 137 pages, 6" x 9, perfect binding, black a

MICHAEL WYNN THE SOUL TRAVELERS

i bestow upon men my fellows, and most of his great love that he beareth to me, yea, verily, he led me to the abyss; he bade me fling away all that i had and all that i was; and he forsook me in that hour. but when i came beyond the abyss, to be reborn within the womb of babalon, then came he unto me abiding in my virgin heart, its lord and lover- aleister crowley magic in theory and practice the sabbat [4.3] the sabbat is a gathering of witches, warlocks, demons, and, in the earthly sabbat, even humans. there are generally 2 types of gatherings that are called sabbats; the celestial sabbat, and the infernal sabbat. even though sorcerers are always congregating in their astral bodies, there are 4 major meetings a year, and these meeting are called the sabbats. the celestial sabbat is a gat

s; the celestial sabbat, and the infernal sabbat. even though sorcerers are always congregating in their astral bodies, there are 4 major meetings a year, and these meeting are called the sabbats. the celestial sabbat is a gathering of astral beings in a place called, and associated with, the sphere of saturn. it s also worth noting that shabbathai is saturn in hebrew; it is likely that the words sabbat and sabbath derive from the hebrew word shabbathai. further, jews and seventh-day adventists consider saturday, the day associated with saturn, to be the true day of sabbath, as opposed to most christians who worship on sunday. in truth, it is sunday, and the sun in general, which is more closely associated with jesus and goodness; whereas saturn is mostly related to satan, death, and evil

bath derive from the hebrew word shabbathai. further, jews and seventh-day adventists consider saturday, the day associated with saturn, to be the true day of sabbath, as opposed to most christians who worship on sunday. in truth, it is sunday, and the sun in general, which is more closely associated with jesus and goodness; whereas saturn is mostly related to satan, death, and evil. the infernal sabbat is a gathering that happens here on earth, but most who attend arrive in an astral body. this earthly sabbat, sometimes called black sabbath, usually occurs in remote and secluded places. it is sometimes the case with the earthly sabbat, that those who attend arrive in their fleshly bodies. most vampires who arrive to the sabbat, do not arrive in the flesh but instead in an astral god form

el wynn's "the soul travelers" 69 the sabbats are a celebration of all that is wicked and unholy; allowing these sorcerers to indulge in things they can not in their day-lives (his day-life being a suit-n-tie government job, for instance. it is a massive gathering of demons and humans who have come to fornicate and make merry with each other. many of the stories and accounts of what occurs at the sabbat comes from modern-day satanic texts, and from records of the witch trials and inquisitions of the middle ages. despite the fact that there were many forced confessions, the attending witches told an extremely consistent story regarding the details of the sabbat. the earthly sabbat tends to be held in secluded places such fields, abandoned buildings, atop mountains, and mostly at midnight. t

ches told an extremely consistent story regarding the details of the sabbat. the earthly sabbat tends to be held in secluded places such fields, abandoned buildings, atop mountains, and mostly at midnight. the area is littered with demons and humans having sex in the most lascivious ways. in the center of the festivities, a large fire and a presiding devil. this devil, called the black man of the sabbat, is usually described as looking like the pagan god baphomet; modern day satanists have further solidified this connection to such the extent that i ve become certain that they are one in the same. their description was that of a large, stinking goat figure with 3 horns where the center horn was lit with a flame, like a torch. this flaming center horn was often used to ignite other things a

eet long, with the thickness of a child s arm. baphomet often takes the most beautiful girl for himself, and for this unlucky woman, the intercourse is most painful and never produced pregnancy. his semen, which is ice-cold and spoiled, is allegedly not his own but was taken from elsewhere. this character often engaged the woman in anal sex as well. women in general play a more active role at the sabbat. sitting beside the presiding demon, is often a choice, high-ranking witch. baphomet is said to have 2 faces, one on his head and the other on his posterior. this being had the tail of a goat, and the face on his rear was also said to be that of a goat. the attendees of the sabbat bring new meaning to the term ass kisser, as they are largely forced to kiss the stinking, demonic face on baph

d upon the face was the expression of a frightful man. still others described him as a black man with caucasian features, whose eyes burned like hot coals and was enveloped in a misty cloud. coinciding with baphomet s hermaphroditic and androgynous nature, this being is said to act quite flamboyantly. baphomet is sometimes directly responsible for transporting some of the favored attendees to the sabbat; he arrives at their homes, and instantly transports them through the--michael wynn's "the soul travelers" 70 air to the location at the sabbat. sometimes this devil would give witches ointments to smear on their body, and this they used to transport themselves to the sabbat. like the popular conception of the witch riding a broomstick, some witches do attend the sabbat riding a magical sti

used to transport themselves to the sabbat. like the popular conception of the witch riding a broomstick, some witches do attend the sabbat riding a magical stick placed between their legs, but this was rare. sometimes parents would bring their children, only to fornicate with them at the festival. sometimes dreaming humans, uninitiated and unaware of the truth, will accidentally stumble upon the sabbat festivities, and perhaps find themselves in danger. baphomet truly enjoys hearing tales from the attendees regarding the wickedness they ve committed in his name. he delights in hearing stories of mischief and hardship being caused among mankind. but in truth, they report to him all things relevant to baphomet. he will often place a mark on a concealed part of the attendees flesh after they

y enjoys hearing tales from the attendees regarding the wickedness they ve committed in his name. he delights in hearing stories of mischief and hardship being caused among mankind. but in truth, they report to him all things relevant to baphomet. he will often place a mark on a concealed part of the attendees flesh after they have verbally committed to giving him their soul. the attendees of the sabbat are often made to renounce god and jesus, and accept baphomet and lilith (babylon) as their new father and mother. magical powders and poisons are commonly distributed to those present so that they can continue causing mischief among mankind. sometimes baphomet would assign those who attend spirits called familiars. a familiar is a spirit who has been consigned to serve an individual. the d

other. magical powders and poisons are commonly distributed to those present so that they can continue causing mischief among mankind. sometimes baphomet would assign those who attend spirits called familiars. a familiar is a spirit who has been consigned to serve an individual. the devil insisted that all the food served at the festival be insipid and disgusting in taste. the dancing done at the sabbat, especially by the women, is reminiscent of the sexually-suggestive dancing done at most clubs these days. the music at the sabbat sounds a bit chaotic, and without melody; it is frequently described as random tones and bells. satanists often compare and equate baphomet with the biblical cain, who slew his brother able. they claim that cain was not the child of adam and eve, but of satan an

MICHAEL W FORD NOX UMBRA

tual work, and should be viewed as such. primal sorcery and vampirism vampyrism is indeed a sinistral (left way or lhp) collection of various aspects of folklore and initiatory currents in black magic and sorcery. what enables sorcery to occur in a productive or destructive aspect is the combination of will-desire-belief. vampyrism within the current of modern witchcraft is a development from the sabbat- the infernal awakening of the sorcerer as a shadow-manifestation of ahriman, the persian- zoroastrian sorcerous being who was evil, or adversarial chaos embodied. black magic has long been viewed as a self-centered and selfish area of study, which often causes obsession and destruction. this, if looked through a rhp (right hand path) or path of disillusion (i.e. christianity) this is accur

nothing without self-respect and freedom. the price was painful, and dark. alas, in this darkness was found a light- the black flame of individual being. the vampyre sorcerer indeed loves life, and the realms of ghosts and shades, we find nourishment in their tombs and black earth. yet when we emerge in the light of shaitan in the noon tide sun, we can appreciate it more. we explore the dreaming sabbat as wolf and blackened shadow, as ahriman the lord of darkness- as demon and dragon, yet in the dawn light we arise and face the beauty of nature. by the antinomian path of self-deification (separation of the natural order) we are able to observe and enjoy the breathtaking world around us- the forests, the water, the night sky- all of this pleasures many take for granted. we are awake and no

astral body to change and morph into a vampyric form you hold identity with. perceive yourself and remember it. you will change in time. if you find yourself frightened or if other shadow forms touch you, a feeling of weakness occurs you should banish immediately and consider not attempting this again. this may be a suggestion of your work in reference to vampyrism and shadow sorcery, both of the sabbat and the sethanic path of witchcraft will strengthen you in the darkened and tomb soiled shroud of ahriman. come now unto his pitch arms and talons, transform in the embrace of the father and mother of the blood moon of tiamat and babalon. ahrimanic vampyre the ahrimanic vampyre is one who has isolated the psyche, understanding that we are spiritual beings within flesh. we can thus control o

through the opposer shall this manifest! behold, the light which shines in the darkness, the blackened fire of being! the gift of set itself! azothoz nox barathrum (lilith recites) taste the kiss of the dead and again in dreams shall my wisdom arise from the grave, cast your spirits to the grave and awaken again reborn (each individual kisses the skull, envisioning the necromantic embrace of the sabbat queen and azrael) banish by performing the calling of the four quarters of the triple hermetic circle. seker lord of the tomb (solitary self initiation) seker is a 'developed' and 'inspired' vampyre archetype of ancient egypt, whom resided as the lord of the tombs in memphis. seker is represented as a mummy- like corpse figure, wearing a shroud, ashen white and gray, black or crimson eyes a

y in spirit through the twilight dreams of others, with the eyes of the owl do i see, with the limbs of the wolf do i run. i summon forth the dead from their gray tombs and shadows, hekas, hekas, hekas hecate "encircle me in your shadows ashen, and those within this circle blessed under the cloak of azrael "i ensorcell the spirits of the ancestral dead, those who hasten to the circle chant of the sabbat, come forth, mighty dead arise. we of vampyric birth do acknowledge thee! the veil is thin, enter this plane of waking and dreaming "i, akhtya seker arimanius- call forth from the grave that which walks the dream lands haunting and draining those sleeping and unawake. by my oath, signed in blood from which the sorcerous art is pledged, i do call the attendant of this mask andmy own famulus

nd may be considered. the werewolf since medieval times (and earlier) is a most feared demonic essence, known as the lord of the forest. the atavistic elementals within our own flesh is a gateway of transformation, the ecstasies contained therein and our own means of developing and becoming an illuminated (hence black flame) promethean being. just as we sip at the golden chalice of the luciferian sabbat, the sunlight essence of the fallen seraph, the fire djinn who holds the flame of self-perception, we to sip from the skull-cup of the dead, of hecate. noctulia- hecate is the goddess robed in black, perched upon her shoulder a raven. she appears before the circle, as the encirclement of our being, the gate-keeper of the realms of the ghostroads and the dead. it is noctulia -hecate (named a

ho shall feast upon the corpse of those aspects i care not to remain as myself, i shall become like to understand the feast of the dumb supper. in dreaming we shall commune "i seek the grave and my mortal death, with the shroud i wrap my body in shall be blessed with the kiss of the serpent queen, the black eyed goddess who wakes me from this sleep- cain-baphomet, horned black one of the infernal sabbat, unveil the cloak of shades to seek the knowledge of your consort, hecate-luith, whom holds the skull cup of blood, that of her children given unto the offering of death in life. i drink now the elixir ofundeath "o vampyric king and queen of the circle, who has tasted the blood from the fountain of god, o' shade ofahriman, toad- worn skin emerging from the sepulcher, o' hundred armed goddes

beast in the bible, is revealed as lilith the goddess of fire and beasts. it is barbara koltuv, ph.d. who suggests that the knowledge of lilith is necessary for strengthening man's ego, the shadow of the self. it is lilith who inspires sexual dreams, creative inspiration and sensuality. the daemonic feminine is therefore essential to the development of man and woman. it is also the gateway to the sabbat- the dreaming conclave of the luciferian (empyrean, of the light) and infernal. lilith in her dark and fiery aspect is one part of the adversary, the opposing force which initiates through antinomianism and self-deification. in a work which pre-dates the zohar, it is suggested that lilith and samael were born by an emanation beneath the throne of god. their shape was an androgynous being, d

tester of the path, she who would confront the weakest aspects of the human soul. those who would not be as set and babalon would then be devoured and tossed into the hell of the natural order. suggested reading: barbara koltuv, ph.d "the book of lilith, nicolas-hays, inc. 1986 raphael patai- gates to the old city, new york, avon 1980 the temple itself should be adorned in the decorations of the sabbat and reflective of the aesthetic concept of the daemonic feminine. a black mirror should be placed on the altar- this shall be the gateway from which you shall go forth and they shall come unto you. this is a ritual designed for the children of witch blood, therefore kin of the succubi and spirits of the qlippothic realms of wolf and vampire, shade and phantom. you may create a circle from w

k mirror "o' friend and companion of the night, thou who rejoicest in the baying of dogs and spilt blood who wanderest in the midst of shades among thetombs, who longest for blood and bringest terror to mortals, gorgo, mormo, thousand faced moon, i open the gates to thy realm(-inspired by h.p. lovecraft "lilith, mother of vampyres, mother of harlots -patron of shades and the altar of the infernal sabbat -j summon thee "vultures of the black earth, eaters of the dead, allow me entry into the realm of twilight from which i shall become as my mother, lilith" focus now on the mantra of lil-ka-litu, recite slowly and build with repetitive vibrations, taking a quick and steady breath inbetween mantra breaks. allow your mind to focus only on the lilitu and succubi, not as a beautiful woman but be

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

e planet saturn, which holds two octaves[2] which is a lower and higher. the opposing force resides in both octaves, the lower being satanas= rebellion, adversity, fire and the destructive power of the sun. the lower is the demonic, being the fall from the light to taste the wisdom of darkness. the higher octave is lucifer, the angel-serpent which brings wisdom to mankind. lucifer is known in the sabbat and luciferian witchcraft lore as among other names, azal ucel, being a sigillic word-manipulation of azazel and lucifer. the face of the dragon-serpent is indeed an angel (angels are described as higher articulations in man) who brings the gift of the black flame to us, spirit and intelligence. it is the ecstasy of the in-between that led to the path unseen -azothoz by michael w. ford in w

eed an angel (angels are described as higher articulations in man) who brings the gift of the black flame to us, spirit and intelligence. it is the ecstasy of the in-between that led to the path unseen -azothoz by michael w. ford in working with the adversary, one must be focused on the great work of becoming like lucifer, thus keeping by will developing in the higher octave, being the luciferian sabbat the ecstasy of the light of iblis, the very knowledge and communication of the holy guardian angel or angelic familiar. this is the essence of the great work, the bare root or essence of what the focus of black magick and luciferian witchcraft/sorcery entails. a study of the janus-headed adversary is essential in the context of the sabbatic/luciferian path as well as others. in the brotherh

o to enflesh the bestial aspects of his being, thus developing the shadow and the light aspects of his being. this is the great work, through isolation in the antinomian path does the luciferian sorcerer come forth and recreate himself/herself as a god. the lore of the fallen was written as a witch cult invocation of the self bringing in union the ghostfires of shades of the dead with the witches sabbat and luciferian point of becoming. the illustrations present direct interplay of this process, the dynamic in motion. while the illustrations do not represent the end point, but rather the self in this motion, ever flowing towards the higher articulation of being. as azothoz deals with the magickal transformation of being, the ensorcelment of self in the circle of cain and lilith, the furthe

l, the middle eastern fire djinn who is regarded by practice as the initiatic spirit of sorcery. the adversary in an initiatory context as it pertains to the left hand path, the path of non-union with the subjective universe. part one of azothoz is the throne of twilight, this poetic invocation is the leviathanic dance against the sun and ensorcells the vampyric and shadow essence of not only the sabbat, but the sorcerous invocation of shaitan-lilith-azrael-ahriman, the infernal spirits who reside over the path itself. part two the lore of the fallen is a poetic-invocation of the cunning path, that of the sabbat and sethanic gnosis of lucifer and cain, from which the initiatic fire is passed from spirit to spirit. the spirit-familiar of austin osman spare, known as the black eagle is prese

MORALS AND DOGMA

lack god, but the negation of god. the devil is the personification of atheism or idolatry. for the initiates, this is not a _person, but a _force, created for good, but which _may_ serve for evil _it is the instrument of liberty or free will. they represent this force, which presides over the physical generation, under the mythologic and horned form of the god pan; thence came the he-goat of the sabbat, brother of the ancient serpent, and the light-bearer or _phosphor, of which the poets have made the false lucifer of the legend. gold, to the eyes of the initiates, is light condensed. they style the sacred numbers of the kabalah "golden numbers" and the moral teachings of pythagoras his "golden verses" for the same reason, a mysterious book of apuleius, in which an ass figures largely, wa

to heal or slay at a distance, to give our words universal success, and make them reverberate everywhere. this agent, partially revealed by the blind guesses of the disciples of mesmer, is precisely what the adepts of the middle ages called the elementary matter of the great work. the gnostics held that it composed the igneous body of the holy spirit; and it was adored in the secret rites of the sabbat or the temple, under the hieroglyphic figure of baphomet or the hermaphroditic goat of mendes. there is a life-principle of the world, a universal agent, wherein are two natures and a double current, of love and wrath. this ambient fluid penetrates everything. it is a ray detached from the glory of the sun, and fixed by the weight of the atmosphere and the central attraction. it is the body

PHOSPHORUS

2 the order of phosphorus 2003 succubus publishing for the order of phosphorus members only. the purpose and intent of the order of phosphorus/toph. magick is elevation to ascend. the entire focus of magick is to initiate, strengthen and develop the self. work (capitalized) is defined as practice which advances and develops the consciousness, the continual process of self-initiation. the witches sabbat is one of individualized practice, that any element of practice must be a focus of sharpening and bringing forth consciousness. any practice which is irrelevant to magickal advancement i.e. self-initiation should not be regarded as magick. this is the very essence of magick regardless of any other title black magick, dark witchcraft, sorcery, etc. luciferian and the witches sabbat are const

the initiate enters grade 0) void and the abyss (this may be sooner, this is the time limit. they will learn and practice the foundations of high and low sorcery, an introspective study of their own being and to ensure their focus is suited for toph. the title for this grade is veneficus or yatus (the yatuk-dinoih practitioners, males, pairikas are female witches, the sorcerer who has entered the sabbat path of the leviathanic serpent. the witch of this path is known as commonly veneficus and their magical name, which will be adopted upon entry of toph. the grade structure is not a design of title, rather of work. while in the grade of void and the abyss the student will work with a guide or initiator who is in essence a vessel of lucifer or lilith, the enfleshed spirit of cain the black s

cifer or lilith, the enfleshed spirit of cain the black smith. the initiator will test the spirit and will of the initiate and challenge them to greater tasks of self-development. if during this time of initiation, a student presents or demonstrates unethical and or criminal behavior, they will be expelled from toph. when the initiate has learned and demonstrated the very basics of luciferian and sabbat witchcraft as an arte, with the focus of self in the center, then the magistrate may then allow a passing unto the next gate of learning. some initiates who are natural at this gnosis will pass through quickly, while some will require a more detailed and refined purpose in this grade. the circles of initiation as grades are a magickal transformation of self. they are dynamic as they are ess

s the essence of lucifer and how is it recognized in you. study of shaitan (satan) the adversary and how the adversary relates to our own self-initiation. the forms of shaitan and how we commune with this force. a minimum two page essay (with or without artwork) on the essence of shaitan including magickal records resulting from the invocation of shaitan. 6 2. vox sabbatum the book of the witches sabbat. this is a grimoire which simplifies and lays a foundation for the witches sabbat as an initiatory practice. 3. the goetia luciferian edition. this encircles the practice of ceremonial magick as a means of self-initiation through both high and low sorcery. one must grow familiar with the avenues of self control as the encompassing of interior to exterior forces. 4. samael and lilith, result

ay present this in ongoing written work, magical records and discussions/results from coven workings. the order of phosphorus recognition process in regards to grade structure. grade o) void and the abyss issued by akhtya, coven maleficia, vox barathrum toph, botd iv toph is an initiatory guild which focuses on guiding the initiate through the process of initiation into the luciferian and witches sabbat gnosis, this like the individual, must be fitting to the practitioner in question. toph has a basic task grounded system which the initiate studies and practices, learns and develops a wide variety of sorcerous elements in regards to magick and left hand path witchcraft. while this detailed and essay required self-initiation may be suitable and rewarding for some, it is not always as benefi

ry to extend your stay in o) void and the abyss for more than one year without focusing on becoming into i the blackened forge of cain. the yatus and pairikas of coven maleficia may observe an initiate silently or known for some time to measure their own initiatory work, noting the spark of iblis grow within them through their own desire to gain knowledge and experience via luciferian and witches sabbat practice. the path of void and the abyss is to encircle yourself upon the path, by the spirit ways and shades of the path. the following books are essential to your initial study- writings by michael w. ford8 luciferian sorcery vox sabbatum yatuk dinoih (second edition) book of the witch moon book of cain azothoz the goetia luciferian edition titles- the sufis by idries shah witcha a book o

ormation and selfdeification through higher and lower sorcery. give details on how you are becoming through working with goetic spirits. see goetia luciferian edition. 10. from the work of goetia, the initiate will work through a specific spirit which will be an intiatic guide, that which will assist in the communication of the holy guardian angel/higher self/luciferian famulus. 11 ii the witches sabbat becoming in the dark light color blue- symbol algol the eye of the adversary -initiation of the witches sabbat, the development of astral projection and dreaming sorcery -the self-transformative benefits of the celestial sabbat and solar/twilight rebirth -the self-deification process of the infernal sabbat shape shifting and sexual congress via dreaming and astral projection -shape shifting

aul to cover your head (see nox umbra) and dance widdershins in a circle. as you do this, your pulse rate will increase, you will sweat and grow very hot. as you move and envision the luciferian path opening before you, a religious ecstasy will take you and guide your visions refer to the sufis by idries shah and the maskara (revelers) who blacken their faces and assume bestial forms during their sabbat dance. in this instance, you will begin an in-between (crossroads) journey unto the mysteries and reality of the witches sabbat. envision a gateway opening forth a shadowed figure arises before you this is the black man of the sabbat, the initiator who you shall seek to become like- i salute thee spirit of blackened flame, i come unto thee as clay but which holds a spark. with thy stave imm

asy of being! from the east, air and shadowed illuminator lucifer, crowned in emerald light, king of the circle of the wise do illuminate me, by dreaming and waking guide me into the astral plane to become, in the twilight i awaken to thy fiery spirit! o archon of this world, djinn of holy fire and perfected spirit do move through me as i descend with you! guide me unto the empyrean and celestial sabbat of self-deification! from the north, belial, lord of the earth and perfected essence of both angel and beast, do move the spirits of the earth of wolf and jackal, come forth through me! i seek thy mysteries of the earth, of the infernal sabbat and its pleasure of lilith-hecate! i descend into the caverns of darkness with thee! from the west, leviathan, lord of the gateways of the darkness o

devil and djinn of flame before me is algol my essence, my desire, my will within me sparks the black flame of set, the forge of cain! within me now is algol this demon star is my image of becoming! i summon this flame to encircle me, immolate me and open the ways of below and above! by phosphorus shall i become! by phosphorus shall the devil s mark bless me! by phosphorus shall i go forth to the sabbat as above, so below! 17 by phosphorus, lucifer and the soul of cain become as me! unto az lilith, whore, demon-mother and initiator of the nightpath! so it is done! the order of phosphorus 1. phosphorus is dedicated to the luciferian doctrine of self- liberation and antinomian self-deification through high and low sorcery and what is called magick. each veneficus frater and soror is a bearer

SATANGEL

s not impossible that this may be the source of his name. cassiel angel ruling saturn and saturday, also listed as a demon in the magus, francis barret. carnivean, carniveau. patron devil of lewd and obscene behaviour, who tempts into shamelessness. once a prince of powers, was one of the demons cited as possessing the body of sister seraphica of loudon. invoked during the classical witches black sabbat. carreau. before the fall, a prince of the order of powers. now his job is to harden men s hearts. his adversary in heaven is vincent ferrer. crocell, crocell, crokel procell (goetia, 49th spirit. before the fall, a prince of the order of powers. presides over forty-eight demonic legions. teaches the liberal arts and geometry, makes a noise like rushing water, finds baths, warms water, may

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

rits, and life after death. ren: empathy, the ability to feel for and sympathize with others; the highest confucian ideal. resurrection: the rising of jesus christ from the dead three days after his crucifixion, or death on a cross. xxvi world religions: almanac words to know rig veda: the central scripture of hinduism, a collection of inspired hymns and songs. rosh hoshanah: the jewish new year. sabbat: holidays practiced by wiccans throughout the year, including the summer and winter solstices, the vernal and autumnal equinoxes, and four additional holidays between these four. sacrament: a sacred rite, or ceremony. sadhana: ascetic person. saint: a deceased person who has been recognized for living a virtuous and holy life. salat: daily prayer. salvation: the deliverance of human beings

he ability to focus mental and physical energies to affect the natural world or to achieve a goal. mythology: the collected stories of a culture or religion, especially those dealing with the origins, heroes, gods, and beliefs of a group of people. neo-paganism: a term referring to modern religions based on ancient pagan religions. ostara: neo-pagan holiday held at the time of the spring equinox. sabbat: holidays practiced by wiccans throughout the year, including the summer and winter solstices, the vernal and autumnal equinoxes, and four additional holidays between these four. samhain (samhuinn: neo-pagan holiday celebrated on october 31. solstice: the points in the year when the day is longest (the summer solstice, generally on june 21) and the shortest (the winter solstice, generally o

and the emergence of the world from winter. it is a time when many people are ritually initiated into covens. ostara, around march 21, is the spring equinox, when light overtakes darkness (at the moment of the equinox, the hours of day and night are precisely 388 world religions: almanac neo-paganism equal. this observance marks the beginning of spring, of planting, and of reproduction. the next sabbat is beltane (or beltaine) on april 30. by now spring is well under way. beltane marks the return of vitality and passion into the world, a process that continues through the summer solstice, around june 21. during this period the world has been filled with the creative power of the god and goddess, concluding on august 1 with lughnasadh, the harvest festival. on about september 21, wiccans c

SEVEN SHADES OF SOLITUDE

otherness: self-realisation is enfleshed in the mirror of the world. unto him belief is made all-possible. the gnosis of this arcanum reveals the adept s own-being in union with all that exists. this inner hermitage is attained when the circle of the arte magical is realised as the constant and stainless mirror of all possible magical acts, in which all rituals are temporal facets of the one true sabbat. all actions of the arte magical participate in the nature of the circle s pristine condition and are, in fact, the grand array or projection of its innate and self-illumined state as gnosis absolute. all magical acts dance as seeming reflections in the mirror of the circle, but, when the mirror is recognised as being untouched and unmarked by any action, the circle is finally realised as o

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

rarara, tarara-ra! dancing again; is it a dance, or some movement gayer, noisier, wilder still? how they glance and gleam through the night shadows, those flitting forms! what confusion! what order! ha, that is the tarantula dance; maestro paolo foots it bravely! diavolo, what fury! the tarantula has stung them all. dance or die; it is fury, the corybantes, the maenads, the ho, ho! more wine! the sabbat of the witches at benevento is a joke to this! from cloud to cloud wanders the moon, now shining, now lost. dimness while the maiden blushes; light when the maiden smiles "fillide, thou art an enchantress "buona notte, excellency; you will see me again "ah, young man" said an old, decrepit, hollow-eyed octogenarian, leaning on his staff "make the best of your youth. i, too, once had a filli

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

lia come two reports that the senior george bush once stunned congressional leaders waiting to see him in his oval office at the white house. the president entered his office wearing a goat's head mask (peter sawyer's inside news, november 1991 and south east christian witness, january 1992, p. 5 and july /august 1989, p. 9) baphlesme! 109 110 codex magica the devil makes an appearance at a black sabbat ritual of his followers (from an ancient woodcut by pierre de lancre, france, 1913) baal and some other gods were pictured as horned bulls. this is baal, god of fire receiving an infant as sacrifice. baphles me! 111 according to this news account from the associated press (april 1, 1995, the tomb of alexander the great was found at siwa, in egypt. adorers of the greek conqueror, alexander t

of opposites, a potent and magical force could be created or energized, so powerful that "a single man, who could possess himself of it, and should know how to direct it, could revolutionize and change the face of the world" in morals and dogma, he emphasizes: this force was known to the ancients. it is a universal agent, whose supreme law is equilibrium..it was adored in the secret rites of the sabbat or the temple under the hieroglyphic figure of baphomet or the hermaphroditic goat of mendes. there is a life-principle of the world, a universal agent, wherein are two natures and a double current..it is the body of the holy spirit, the universal agent, the serpent devouring his own tail..force attracts force..5 the jewish cabalists speak in mysterious, guarded terms of this same potent fo

THE BOOK OF PLEASURE

ntrol. within the book of pleasure you will find methods of achieving contact with your holy guardian angel/luciferian angel which may further empower the rites of azal ucel and ritual of the adversary by michael w. ford. i have included the introduction by kenneth grant from the 93 publishing edition of the book of pleasure. this grimoire is a powerful tool to illuminate the torch of the witches sabbat. for many years have i entered the gates of the opposer to drink from the graal of the devil, the very cup of ensorcelled venom few may taste. spare s art holds a gateway into this primal gnosis, seek to drink from this cup as well. become through self-love! frater akhtya seker arimanius magister, the order of phosphorus/black order of the dragon 2 3 introduction to the book of pleasure by

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

christ s work here on earth. to the people, who could not really care about the philosophical dualism of an evil adversary for the christ of the feudal lords and the church, the old religion offered release from oppression and unrelenting drudgery. according to seligmann, the peasants of the middle ages did not view their old religion as a perversion, but as primitive and innocent customs. at the sabbat [the peasant] was free to do as he pleased. he was feared also; and in his lifelong oppression, this gave him some dignity, some sense of freedom. it was in his enjoyment of the excitement and vigor of the old religion that the peasant could allow himself the luxury of experiencing pleasure without the interference of mother church, which sought to control and repress even human emotions. b

clearly discernible human physiognomy. the entire image was stained black, and in some locales, bore a small torch between its horns. the central feature of all such idols was said to be a prominent penis of exaggerated proportions, emphasizing the rites of fertility in which the ancient rituals originated. the tortures of the inquisition brought forth all manner of obscene versions of the black sabbat, and perhaps the great majority of such testimony is suspect. it must be pointed out that descriptions of the black mass were derived from confessions achieved by torture, as well as from accounts of medieval christians who observed pagan celebrations of the solstices, midsummer, and so forth and who collectively designated the participants as satan-worshippers. however, numerous scholars o

of the black mass were derived from confessions achieved by torture, as well as from accounts of medieval christians who observed pagan celebrations of the solstices, midsummer, and so forth and who collectively designated the participants as satan-worshippers. however, numerous scholars of witchcraft, sorcery, and satanism generally agree on the following order of service for the observance. the sabbat began with the ceremonial entrance of the participants, led by the high priest or high priestess of the coven (a coven is traditionally comprised of no more than 12 members) christian observers of the sabbat were quick to compare this ceremonial entrance to the orthodox introit, but there is no evidence that the witches referred to the procession by this name or even intended a comparison t

he high priest or high priestess of the coven (a coven is traditionally comprised of no more than 12 members) christian observers of the sabbat were quick to compare this ceremonial entrance to the orthodox introit, but there is no evidence that the witches referred to the procession by this name or even intended a comparison to the christian order of service. according to contemporary reports of sabbat gatherings in the middle ages (c. 500 c. 1500, several hundred, and in some cases, several thousand, people attended the ritual observances. the chief officiant was called the ancient one, a purely symbolic title, as in many sabbats, the priestess might be an adolescent girl. at the priestess signal, the celebrants touched their torches to the flame burning between the dark image s horns an

g between the dark image s horns and received the transference of lucifer s light. the office was opened with the priestess chanting: i will come to the altar. save me my holy lord satan from the treacherous and the violent. the ceremonial procession and opening prayer completed, the priestess next delivered the ceremonial kiss to the hindquarters of the image. the only real steadfast rule of the sabbat was that there must be an equal number of both sexes. each participant must have a mate. under torture, many witches told their confessors that satan would conjure up demons to take the place of either sex if human company should run short. each initiate and each member in attendance was required to bring food and drink for the banquet. in the state of poverty and deprivation in which so ma

uraged to drink as well as eat their fill. it seems, in the opinion of many scholars, that the celebrants may have sprinkled liberal dosages of trance-inducing herbs into the communal brew. undoubtedly, such an action was designed to break down the last vestiges of inhibitions that some newcomers might maintain. it was most important that everyone be congenial by the hour when it was time for the sabbat dance, or, as it is commonly known, the witches round. 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 294 mystery religions and cults a coven is traditionally comprised of no more than 12 members. the round was performed with the dancers in a back-to-back position with their hands clasped and their heads turned so that they might see each other. a

ar in movement, would need little help from drugged drinks to bring about a condition of vertigo in the most hearty of dancers. in his the satanic mass (1965, h. t. f. rhodes writes: the result of the dance was an ecstatic condition wherein, as the movement progressed, officiants and congregation were united as if in one body. in the sixteenth century, florin de raemond described the rites of the sabbat then extant (translation from rhodes, the satanic mass: the presiding deity is a black goat with two horns. a man dressed as a priest is attended by two women servers. a young initiate is presented to the goat who makes the sign of the cross with the left hand and commands those present to salute him with the kiss upon the hind-quarters. between his horns the creature carries a black lighte

to salute him with the kiss upon the hind-quarters. between his horns the creature carries a black lighted candle from which the worshippers tapers are lighted. as each one adores the goat, money is dropped into a silver dish. de raemond goes on to state that the new witch is initiated by giving satan a lock of her hair, and by going apart with him into a wood. then, according to de raemond, the sabbat dance follows in the familiar back-to-back positions and the mass proper then begins. a plain black cape is worn by the celebrant. a segment of turnip, dyed black, is used in place of the host for the elevation. on seeing it above the priest s head, the congregation cry, master, save us! water replaces wine in the chalice. offensive material is used as a substitute for holy water. the simpl

ent designs, such as the swastika, which represents the horns of four beasts turning a mill or a wheel. perhaps the climax of the traditional witches round came with the priestess becoming the living altar and lying there, naked, to receive the material offerings of the group. token gifts of wheat, fruit, and in some cases, small animals, may have been offered on the human altar. this part of the sabbat seems to have been a most important facet of the fertility rites, which, in primitive times, was probably the primary motivation for the observance. by the time of the middle ages with its grim repression of pleasure and sex, it appears to be a point of general agreement that a mass sexual communion was followed by wild and ecstatic dancing. such accounts must always be evaluated by conside

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

end decided to test the ancient recipe in the exact ritual manner prescribed by the book of magic. after the salve had been applied, both men fell into a state of consciousness that resembled sleep. they were both entranced for 20 hours and awakened with mammoth hangovers, complete with dry mouths, sore throats, and headaches. peuckert and his friend both claimed that they had witnessed the black sabbat of the witches. in spite of the hangovers both men had upon awakening from the trance, they immediately set about writing separate accounts of what they had envisioned. except for differences in wording, they described the same scenes. peuckert s theory is that the sabbat was often manifest with the use of such salves, and although the people involved actually had no physical experiences, t

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

tive, the duke asked the poor woman on the rack to look carefully at his companions. gi suspect them of being witches, h he said. with this, he indicated that the wretch be stretched another notch on the rack. at once she began screaming that the two devout fathers were agents of satan, that she had seen them copulating with succubi and serpents and had dined with them on roasted baby at the last sabbat. later, in an anti-inquisition work, father spree declared: goften i have thought that the only reason why we are not all wizards is due to the fact that we have not all been tortured. and there is truth in what an inquisitor dared to boast, that if he could reach the pope, he would make him confess that he was a wizard. h by the late sixteenth century, the power of the inquisition was begi

e inquisition of the middle ages. new york: citadel press, 1963. netanyahu, b. the origins of the inquisition. new york: random house, 1995. russell, jeffrey burton. witchcraft in the middle ages. ithaca, n.y: cornell university press, 1972. seligmann, kurt. the history of magic. new york: pantheon books, 1948. trevor-roper, h. r. the european witch-craze. new york: harper& row, 1967. sabbats the sabbat is a day of ascendancy for witches. in the european countrysides during the middle ages, the eight festival observances took on immense importance as thousands of peasants, common people, and members of the lesser nobility attended the seasonal celebrations. the sabbats mark the passage of the year as it moves through its seasons: samhain begins the year for those who follow the ways of wit

easily whipped into an intoxicated frenzy, which tended to free the inhibitions of the celebrants. at the peak of the collective emotions, the crowd acted as a single person and began almost automatically to dance the hypnotic witches f round. as the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 98 magic and sorcery before gathering in the forest for a sabbat, many witches applied gflying ointment h on their bodies. according to ancient lore, this ointment enables the witch to fly through the air, often accompanying the goddess diana through the night sky. this ointment was made from atropa belladonna, commonly known as deadly nightshade and contains certain alkaloids, which produce vivid hallucinations. unfortunately individuals accused of witc

not left the room. sources: ahmed, rollo. the black art. london: arrow books, 1966. cavendish, richard. the black arts. new york: capricorn books, 1967. flying high with the witches dance continued, the cathartic influence of the entire celebration magnified the energy of each individual until all of them forgot their own personality in expression of worship of the horned god and the goddess. the sabbat dance, or, as it is commonly known, the witches f round, was performed with the dancers moving in a back-to-back position with their hands clasped and their heads turned so that they might see each other. a wild dance such as this, which was essentially circular in movement, would need little help from the drugged drinks to bring about a condition of vertigo in the most hearty of dancers. t

and around the black forest region of germany. as rumors of even larger gatherings spread throughout the land, the nobility and the churchmen decided to squelch such expressions out of existence with the use of the hideous machinery of the inquisition. even the most innocent amusements of the serfs were taken away. in the face of such large-scale persecutions, the mass meeting celebrations of the sabbat were made impossible. but even though great pressure was brought to bear on such outward manifestations of the rituals, the sabbats were still performed in modified versions in the private fields, orchards, and cellars of the peasants. m delving deeper buckland, raymond. witchcraft from the inside. st. paul: llewellyn publications, 1995. grimassi, raven. encyclopedia of wicca& witchcraft. s

em anywhere, judge de lancre decreed that those sorcerers who walked to the sabbats held in the forests were just as guilty as those who were carried to such sites by satan. de lancre warned his fellow members of the tribunals to be wary of toads, for they could likely be familiars of the witches. one witch whom he tried and who confessed at length, described a number of toads that had attended a sabbat in the basses- pyrenees region dressed in black and scarlet velvet with little bells attached to their coats and trousers. in 1609, the parliament of bordeaux sent de lancre to labourd in the bayonne district to administer punishment to the sorcerers who had infested the region. in short order, de lancre deduced that satan deceived a number of roman catholic priests into administering black

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

l send them! if they contain the words of thy wisdom they will be stronger than oblivion. if, on the contrary, they contain only errors, i know at least that my love of justice and of truth will survive them, and that thus immortality cannot fail to treasure the aspirations and wishes of my soul hat thou didst create immortal! 290 contents page translators notets1 the luciferian path& the witches sabbat by michael w. ford 2 the luciferian path& witches sabbat by michael w. ford the averse path-way of the sabbat lies in the twilight, the space between sleep and dreaming, which the flesh takes flight without weight; to draw towards a communion of those gathered under the fires of the elphame world. it is the trance which guides the spirit towards this darkness of earth or the light of the ai

ord the averse path-way of the sabbat lies in the twilight, the space between sleep and dreaming, which the flesh takes flight without weight; to draw towards a communion of those gathered under the fires of the elphame world. it is the trance which guides the spirit towards this darkness of earth or the light of the air, where spirit is illuminated in the bountiful light of self-deification. the sabbat exists in the mind and is performed in the spirit. the luciferian has instinctual knowledge that he or she has opened a current, by their own predilection, which intrinsically blends the realm of fantasy with in-flesh reality. when one drops to one knee in the forest or hidden place, summons the power of the earth and that which lies in their circle of being, the mind is guided to the celes

e spirit. the luciferian has instinctual knowledge that he or she has opened a current, by their own predilection, which intrinsically blends the realm of fantasy with in-flesh reality. when one drops to one knee in the forest or hidden place, summons the power of the earth and that which lies in their circle of being, the mind is guided to the celestial and empyrean (meaning the highest heavens) sabbat from those words chanted in waking can the tranceways be met and the will made flesh. the luciferian path is indeed based in the shadow. the luciferian is one who begins in darkness, masters the infernal aspects of his/her being and then seeks to illuminate further the light of imagination; the 3 flame of consciousness and isolate being this is known as the black flame. god forms associated

g this is known as the black flame. god forms associated with the black flame and self-illumination are lucifer (called azal ucel, set (the egyptian god, lilith (the goddess of the luciferian path, cain (the isolate one, lord of magicians and witches) and ahriman (the dragon of darkness who takes many forms. such god forms span various cultures and ages, but their essence lives in the idea of the sabbat and luciferian witchcraft and sorcery. the initiate begins the path of shadow, from which he or she models from the legend of lucifer falling from light. it was essential for azazel (lucifer) to grow he had to understand and perceive darkness, to taste the shadows and become as god (the knowledge of good and evil. the initiate of the luciferian path explores the darkness as a point of devel

ve a directional focus towards initiatory studies and practice. nox umbra nightside& luciferian witchcraft, vampyric sorcery 6 by michael w. ford illustrated by elda isela ford and nathan harris nox the nightside formula of forbidden and adversarial magickal practice, shunned by the right hand path. umbra shadows, in the context of this book shades of the dead. in the sorcerous path of luciferian/sabbat/sethanic witchcraft the exploration of the sinistral (left way) path has hinted at the potentials within dark magick. nox umbra is a defined grimoire of vampyric initiation, that is, ensorcelling the nightside or sethian current around the self, the assumption of vampyric godforms within the luciferian gnosis. the process of working with necromantic shadow energies is indeed a powerful tool

the middle eastern fire djinn who is regarded by practice as the initiatic spirit of sorcery. the adversary in an initiatory context as it pertains to the left hand path, the path of non-union with the subjective universe. 8 part one of azothoz is the throne of twilight, this poetic invocation is the leviathanic dance against the sun and ensorcells the vampyric and shadow essence of not only the sabbat, but the sorcerous invocation of shaitan-lilith-azrael- ahriman, the infernal spirits who reside over the path itself. part two the lore of the fallen is a poetic-invocation of the cunning path, that of the sabbat and sethanic gnosis of lucifer and cain, from which the initiatic fire is passed from spirit to spirit. the spirit-familiar of austin osman spare, known as the black eagle is pres

rd illustrated by elda isela ford cain is presented in hebrew folklore as the first murderer, who having slain his brother, had become the deathless wanderer of the earth. being a nomadic spirit, cain came unto his original spiritual initiators, lilith and samael (also known as azazel, and by means of dreaming, was self-initiated into the mysteries of sorcery and magick. cain is a master of the 9 sabbat. the semblance of cain and baphomet are presented in this tome, which is written in a poetic and lyrical form. cain is symbolized as the blacksmith of the forge, his craft is that of sorcery, the fires of the forge that initiatory spark of being, the black flame of iblis itself. the book of cain is also a grimoire which can be meditated upon in the focus of antinomian self-deification, the

nd initiate self-development, his or her own goals may be achieved by a unity of sorcerous practice and self-deification. the goetia was refined in a luciferian sense by the practices developed partially by aleister crowley, francis barrett, s.l. 10 macgregor mathers and other sources. the invocations of this edition were written by michael ford, who has a background in elements of chaos sorcery, sabbat witchcraft and dream/astral practice. many of the formulas of left hand path sorcery may be found in ford s other publications, nox umbra, yatuk dinoih, the toad rite, the book of cain, azothoz and book of the witch moon (among others. the left hand path is essentially antinomian practice of self-isolation, development and the strengthening of the psyche via selfdeification. the witch or so

h the godforms of ahriman and az. presented also are goetic evocation and invocation formulas of the daevas (demons) and druj (lie meaning illusion, sorcery& dragon snake vampyre. completely re-illustrated by elda isela ford, the yatuk dinoih seeks to enflesh and materializes those druj and daemonic forces which have lied dormant, sleeping in the atavistic depths of mankind. night and the witches sabbat -the adversarial foundations of sorcery- by michael w. ford 14 to look into the possibilities of models and how one may shape and assist in self-transformation, it is imperative to study and understand the foundations of the very gods which emerge from us. nightside or shadowside as a term is defined in witches sabbat and luciferian1 terminology as averse dreaming practice. in islamic mytho

e. the symbolism of the devil as the initiator may be best understood by the tarot as presented in the book of thoth. satan/set is the ass headed god of the desert, the lord of storms and desolate places. set is the tester of self, the adversary and opposer. set is also related to saturn. this planet, called also shabbathai, is the sphere of saturn and is considered a meeting place of the witches sabbat. the image of those leaving the flesh, to go forth in the name of the devil by flying with familiars and other demons is not too far from realistic workings in the present time. 1 luciferian is also relevant to the egyptian god set, sethanic= of set. 2 see iblis, the black light by peter lamborn wilson. the flame of isolate consciousness and being is the black light/black flame. this is def

THE SHADOWED ONES

the dragon guardian of the abyss, who dwells in the deep and unknown realms of the ocean and the darkest depths of the mind. leviathan is different from the watchers in that this fallen seraphim does not hold relation to man or angel, yet this daemon offers the knowledge of ageless essence and being. ezeqeel knows well the passion of the dream and how one may by cord or charm enter the celestial sabbat of the watchers, the circle dance of flame and light, wherein all who enter this circle offer torches in the brilliance of self-deification. this is the secret dance of lucifer and lilith, the strength of the self in motion. amazarak knows well the path of cain in the earth, of root cuttings and sorcery. one may seek amazarak when both man and woman have felt a deeper understanding of earth

THE WITCH CULT OF ZOS VEL THANATOS

t for all effort expended in a constructive channel there inevitably follows increased ability and real advancement. a comparison of one bol tarot card in different versions bol ii 1930s bol iii 1994 bol iv 2003 this page is a part of my project "early occult tarots on the web: images and descriptions. my russian tarot pages himthe witch cult of zos vel thanatos austin osman spare and the witches sabbat art and image by austin osman spare commentary by the night ravener, a brother unto the pact of witchblood 2004 confidential: for initiates of the order of phosphorus only. not to be sold or passed beyond the circle. the commentary is from a personal magical perspective of the editor and in no way implies the ideas of aos or his interpretations. initiation is unique and solitary what i may

reality beyond the watchful and often passed eye. austin osman spare signed the oath of a probationer in the presence of aleister crowley in 1909, assuming the magickial name of yihoveaum, which spare would later have a slight falling out with crowley, thus never reaching beyond the probationer initiation of the a:a. spare continued to develop and tap into what is to be loosely called the witches sabbat, based on the dreaming aspects of sorcery and working with spirits. his development of the zos kia system came to an awakening with the publication of the grimoire "the book of pleasure" in 1913 which described kia as "the absolute freedom which being free is mighty enough to be 'reality' at any time. therefore is not potential or manifest (except as its instant possibility) by ideas of fre

ou cannot reach. this should be practiced before experiencing and foregoing. the emotion that is felt if the knowledge which tells you why" austin spare also was later adept in the practice of dream control and assuming various god forms thereof. the most significant forms were of thanatos and a building association with the black eagle. it was by this that spare was present in the astral witches sabbat, a conclave of desired astrals joined in a blissful union of their belief. much continues in this latent form beyond this time. austin spare's work with atavistic resurgence has proved well linked with the zos kia cultus. atavisms are a resurgence of characteristics which have elapsed many generations. it is also possible to connect with pre-human embodiments through such elementals. atavis

ill in greek. focus and difference being not of dual aspects. however, always present in its need of balance. spare's system still requires much attention and focus, not just for the sake of study, but to build a stronger alphabet of desire for the aspiring sorcerer who will always be apt to transverse the spheres of both light and shadow, the angelic and the demonic. further reading: the witches sabbat (fulgur limited) from inferno to zos (fulgur limited) zos speaks by kenneth and steffi grant (fulgur limited) cults of shadow by kenneth grant (skoob) nightside of eden by kenneth grant (skoob) aleister crowley and the hidden god by kenneth grant (skoob) chaos magick and luciferian sorcery by michael ford 2001 confusion is the result of a system of failure. in order to build and proceed int

ssentially is the key, proving the direct descendent of aleister crowley highly commendable thelema system, or 93 current. four flying witches as a sorcerer who is drawn to and receives the initiatory spark via art, i was first drawn to this image years ago. this image was placed above my altar for some time, meditated on before sleeping and held a kind of gateway to my early experiences with the sabbat. here we find the flesh of the witches in the astral plane, mature and well worn. the falling flesh is all ecstasy- that by casting the circle and going forth into the sabbat of spirit can we then begin to learn of ourselves and the very potential we hold. the four flying witches is a gateway of lust and deep set desire; this would belong to the instance of the celestial or luciferian sabba

set desire; this would belong to the instance of the celestial or luciferian sabbat; the spirit does not regress to therion form, rather remains and seeks the element air to guide inspiration. this is the aethyr of the liberated spirit, the luciferic guide to the emerald crown of the lion serpent. when thy seed spills, invigorate it in the name of the moon and the sun. when one goes forth to the sabbat, allow no restrictions to hinder you, listen to your guide and familiars which are the very messengers of the luciferic angel. death posture preliminary sensation. here we are able to see the alphabet of witches, the alphabet of desire as spare termed it. this very sigillic language is unique unto the sorcerer, it is a key to the depths and heights of the spirit, the language of the subcons

nderstood. incident at the witches sabbath when the circle is cast and the shadow is uplifted, the cunning shall gather as one. here is the great orgy of the horned one, when the luciferic angel and the daemon or akoman is joined, the black adepts astral body is unleashed within the aethyr to formulate their will, to expand their consciousness and then take the sacrament of the black graal of the sabbat, the venom which is turned to nectar. do not restrain in your rites, release your desire as in flesh! the vampires are coming perhaps the most famous aos art piece. this work has played a strong part of inspiration in the formulation of the luciferian gnosis, not only with the vision of toph but the botd as well. the face is the independent genius, the spirit which rises from flesh, the ang

s are coming perhaps the most famous aos art piece. this work has played a strong part of inspiration in the formulation of the luciferian gnosis, not only with the vision of toph but the botd as well. the face is the independent genius, the spirit which rises from flesh, the angelick daemon which is both beast and spirit, the independent consciousness which goes forth to the luciferian/celestial sabbat. the sleeping offer their veins to the mouths of the black adept, who then drinks in turn from the wound of lilith az, the fountain of trshna, or thirst, the very graal of the devil. the ophidian oracle the black (lilith az) and the red (samael) snake are the dual knowledge of kundalini, both represent the polarity of sexual magick and independent consciousness. here one may see the witch w

ery blood offered from the cup of az to then empower and envenom our sorcerous spirits. here the witch takes copulation and is given the knowledge of the fell angel, who is to share with her the blood of the dragon offered from the depths of darkness. i am all sexuality. transudation of hecate here the hag or dark moon of hecate (lilith, by the way of crossroads sheds the flesh to go forth to the sabbat. this ecstasy brings spirit un-form, and the desire of her is shown in her familiars and servitors given spirit flesh. the hands of anubis and hekate are caressing those seeking the realm of the necromance, to dance the endless circle of the serpent s spine, the very dance of witches. the sorcerer he who calls upon the shades of his own alphabet of desire may also awaken to any length the b

(daemon within) is uplifted by rite and trance, can then their very words make the flesh they seek. by the whore who is a divine mother and love, to the winged familiar of the black eagle s flesh, to the baphometic god which is our desire flesh out, can then we rise to the totem of our gods and goddesses. witch mother this is the desire of the hag and the circle of the triple moon d queen of the sabbat. the witch mother speaks to us in dream, offers withered flesh to the repulsed and becomes as beauty in the black mirror of desire. in the circle join with her no matter the repulsion, for therein is the ascension to the luciferic angel. in death we find new life, a flame still exists where once heat did rage. as the elixir falls, she is always there to catch it, greedily, to speed forth a

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

and; et encore en lieu du tout hors de passage, de voisingage, d habitation, et de recontre: et communement ils l appellent aquelarre, qui signfie lane de bouc, comme qui dirait la lane ou lande o le boue convoque ses assembl es. et de saict les sorciers qui confessent, nomment le lieu pour la chose, et la chose ou l assembl e pour le lieu: tellement qu encore que proprement lane de bouc, soit le sabbat qui se tient s landes, si est-ce qu ils appellent aussi bien lane de bouc le sabbath qui se tient s eglises et s places des villes, parroisses, maisons, et autres lieux: parce qu mon advis les premiers lieux qui furent descouverts, o les dictes assembl es se faisoyent, furent s lands, pour la commodit du lieu. et d autant qu on y voit le plus de ces boues, ch vres, et autres animaux semblab

ient s eglises et s places des villes, parroisses, maisons, et autres lieux: parce qu mon advis les premiers lieux qui furent descouverts, o les dictes assembl es se faisoyent, furent s lands, pour la commodit du lieu. et d autant qu on y voit le plus de ces boues, ch vres, et autres animaux semblables. car nous avons ouy plus de cinquante tsmoins qui nous ont asseur avoir est la lane de bouc. au sabbat sur la montagne de la rhune, parfois a l entour, parfois dans la chapelle mesme du s. esprit qui est au dessus, et parfois dans l glise de dordach, qui est sur les lisi res de labourt: parfois s maisons particuli res, comme quand nous leur saisons le proc s en la parroisse de sainct-p, le sabbat se tint une nuict dans nostre hostel, appell de barbare-nena, et en celuy de maistre de seguare

, lequel faisoit en mesme tempes que nous y estions une plus ample inquisition contre certains sorci res, en vertu d un arrest de la cour de parlement de bourdeaux. puis s en allerent en mesme nuict le tenir chez le feigneur du lieu, qui est le sr. d amou, et en fon chasteau de sainct-p. et n avons trouv en tout le pays de labourt aucune autre parroisse que celle de sainct-p m o le diable tint le sabbat s maisons particuli res. il cherche aussi parfois, outres les landes, de vieilles mazures et ruines de vieux chasteaux, assiz sur les coupeaux des montagnes; parfois d autres lieux solitaires, o, pour toutes maisons, il n y a que des maisons des morts, qui sont les cimeti res, et encore les plus escartez, comme pr s des glises ou chappelles seules, ou plant es au milieu d une lande ou d ser

a comparu, d en s avoir la forme, et en quel estat il a accoustum de se repr senter et faire voire esdictes assembl es. il n a point de forme constante, toutes ses actions n estans que mouvements inconstans plien d incertitude, d illusion, de d ception, et d imposture. marie d aguerre aag e de treize ans, et quelques autres, d posoient, qu esdictes assembl es il y a une grande cruche au milieu du sabbat d o fort le diable en forme de bouc: qu estant sorty il devient si grand qu il se rend espouvantable: et que le sabbat finy il rentre dans la cruche. d autres disent qu il est comme un grand tronc d arbre obseur sans bras et sans pieds, assis dans une chaire, ayant quelque forme de visage d homme, grand et affreux. d autres qu il est comme un grand boue, ayant deux cornes devant et deux en

ans bras et sans pieds, assis dans une chaire, ayant quelque forme de visage d homme, grand et affreux. d autres qu il est comme un grand boue, ayant deux cornes devant et deux en derri re: que celle de devant se rebrassent en haut comme la perruque d une femme. mais le commun est qu il a seulment trois cornes, et qu il a quelque esp ce de lumi re en celle du milieu, de laquelle il a accoustem au sabbat d esclairer et donner du feu et de la lumi re, mesme ces sorci res, qui tiennent quelques chandelles generative powers 217 witches, some of whom who had candles lit them at his horn, in order to hold them at a mock service of the mass, which was one of the devil s ceremonies. he had also, sometimes, a kind of cap or hat over his horns. he has before him his member hanging out, which he exhi

y renewed, and in some cases it was required avec quelques femmes de ses favorites tousjours pr s de luy. et tous sont d accord que c est une grande chaire qui semble dor e et fort pompeuse. janette d abadie de siboro, aag e de 16 ans, dit qu il avoit un visage devant, et un visage derri re la teste, comme on peint le dieu janus. j ai veu quelque proc dure, estant la tournelle, qui le peignoit au sabbat comme un grand levrier noir: parfois comme un grand boeuf d airain couch terre, comme un boeuf naturel qui se repose. tableau de l inconstance, p. 67. generative powers 219 every time the witch attended the sabbath. janette d abadie, a girl of sixteen, said that he made her repeatedly go through the ceremony of kissing him on the face, and afterwards on the navel, then on the virile member

nly to desolation, privation, ruin, and destruction, where the persons become brutish and transformed to beasts, losing their speech while they are in this condition, and the beasts, on the contrary, talk, 1 sur qouy elle adjouste une chose notable, que bien souvent il luy faisoit baiser son visage, puis le nombril, puis le membre viril, puis son derri re. de lancre, de l inconstance, p. 72. 2 le sabbat est comme une foire de marchands meslez, furieux et transportez, qui arrivent de toutes partes, un rencontre et meslange de cent mille subjects soudains et transitoires, nouveaux la v rit, mais d#une nouveaut effroyable qui offence l oeil et soubsleve le coeur. parmy ces mesmes subjects il s en voit de r els, et d autres prestigieux et illusiores: aucuns plaisans (mais fort peu, comme sont

or all purposes, was there the article most in vogue. toads were said to form one of its ingredients, and the charge of these animals, while alive, was sonnes s y abbrutissent et transforment en bestes, perdant la parole tant qu elle sont ainsi. et les bestes au contraite y parlent, et semblent avoir plus de raison que les personnes, chacun estant tir hors son naturel. les courriers ordinaires du sabbat sont les femmes, les myst res duquel passent par leurs mains [plus] que par celle des hommes. or elles volent et courent eschevel es comme furies la mode du pays, ayant la teste si leg re, qu elles n y peuvent souffrir couverture. on les y voit nues, ore graiss es, ores non. elles arrivent ou partent (car chacune a quelque insaute et meschante commission) perch es sur un baston ou balay, ou

marks of approaching decay. when the devil appeared in human form, that form was horribly ugly and repulsive, with a hoarse voice and an imperious manner. he was seated in a pulpit, which glittered like gold; and at his toutes sortes et tous usages, est la plus pr cieuse denr e de ce lieu. les enfans sont les bergers, qui cardent chacun la bergerie des crapaux, que chaque sorci re qui les mene au sabbat leur a baill garder, ayant chacun une gaule blanche en main; telle qu on baille aux pestiferez pour marque de leur contagion. le diable, maistre souverain de l assembl e, s y repr sente parfois en bouc puant et barbu: la plus horrible et orde figure qu il a peu emprunter parmy tous animaux, et celuy avec lequel l homme a le moins de commerce. il s y trouve et s y void comme sont ces vieux c

en homme gehenn, tourment, rouge et flamboyant comme un feu qui sort d une fournaise ardente, homme effac, duquel la forme ne paroist qu a demy, avec une voix cass, morsondue, et non articul e, mais imp rieuse, bruiante, et effroyable. si bien qu on ne s auroit bonnement dire le voir s il est homme, tronc, ou beste. il est assis dans une chaire, dor e en apparence, mais flamboiante: la royne ddu sabbat son cost, qui est quelque sorci re qu il 222 on the worship of the side sat the queen of the sabbath, one of the witches whom he had debauched, to whom he chose to give greater honour than to the others, and whom he decked in gay robes, with a crown on her head, to serve as a bait to the ambition of the rest. candles of pitch, or torches, yielded a false light, which gave people in appearan

TYSON DONALD NEW MILLENNIUM MAGIC

and defines. this is only pos- sible through the use of a ray of will. ray, reciprocating: when a ray acts as a link between two points, which alter- nately become the point of self, so that consciousness seems to occupy two points simultaneously, the ray may be called reciprocating. an ordinary ray of will is sent forth like an a arrow to the object of desire; a reciprocating ray forms a bridge. sabbat: the preferred spelling for the eight pagan festival days observed by mod- ern witches. these days form the spokes of a wheel, when the year is consid- ered to be a circle. the solstices and equinoxes, called the quarter days because they divide the year into equal quarters, are bisected by the four pagan festivals oimelc (february 2, beltane (may i, lughnassadh (august l, and samhain (octo

TYSON DONALD SOUL FLIGHT

his book was to demonstrate that even though astral travel has expressed itself in numerous seemingly distinct ways over the centuries, it always relies on a similar underlying process. the ancient shaman and the modern cold war spy each used the same basic techniques to shift their consciousness from the physical world to the astral world. the experiences of medieval witches at their mountaintop sabbat gatherings and modern alien abductees in the bellies of spacecraft from the stars are not unlike each other even though they are called by different names. another reason i felt a need to write this book was to dispel some popular misconceptions about the nature of astral projection, many of them fossilized relics of theosophy and the spiritualism movement of the nineteenth century. there a

nsform themselves into cats or other creatures. the theologians, unwilling to grant any power to the witches themselves, ascribed the power ol' flight to the devil. francesco maria guazzo wrote "further i hold it to be very true that sometimes witches are really transported from place to place by the devil who, in the shape of a goat or some other fantastic animal, both carries them bodily to the sabbat and himself is present at its obscenities. this is the general opinion of the theologians arid jurisconsults of italy, spain, and catholic germany; while a great many others are of' a like opinion."i5 guazzo substituted the ubiquitous devil in place of the lunar goddess diana, as referred to in the much older ninth-century decree of the council of ancyra, recorded in the canon episcopi, whi

uch places. and for verefying thereof, wil giue euident tokens, aswel by witnesses that haue seene their body lying senseles in the meane time, as by naming persones, whomwith they mette, and giuing tokens quhat purpose was amongst them, whome otherwaies they could not haue knowen: for this forme of journeing, they affirme to vse most, when they are transported from one countrie to another.21 the sabbat gatherings it was the general belief of the demonologists that witches flew through the air, either in body or in spirit, to attend the great gatherings of witches known as sabbats, which were supposed to be held at certain times of year, most notably all hallow's eve (october 3 1) and walpurgis night (april 30, usually on high places such as the tops of mountains. the brocken or blocksburg

r, she tearfully admitted that during the night she had gone "on a journey."24 the blocula, insofar as it can be said to have had any existence, is clearly an astral pl.ace. the beasts supposed to have carried the witches there were astral beasts, carrying their astral forms. it is doubtful, however, that swedish witches ever traveled to the blocula, either physically or astrally, to attend large sabbat gatherings. the whole concept of the great witch sabbat was an invention of the inquisitors of the church. rossell hope robbins wrote "the conception of the sabbat seems to have been fabricated during the fourteenth and fifteen centuries, largely by the investigators and judges connected with the inq isition."w i tc hes were solitary practitioners of their shamanic traditions, or at most fa

ise. methods of flight an interesting aspect of the soul flight of traditional european witches is the methods supposed to have been used to carry them through the air. citing nicolas remy's demonolatry as his source, guazzo mentions numerous forms of transportation- 23. robbins, 288. 24. hansen, witch's garden, 87. 25. robbins, 414-5. 26 soulflight but it must be known that before they go to the sabbat they anoint themselves upon some part of their bodies with an unguent made from various foul and filthy ingredients, but chiefly from murdered children; and so anointed they are carried away on a cowl-staff, or a broom, or a reed, a cleft stick or a distaff, or even a shovel, which things they ride. at times they are mounted upon an ox or a goat or a dog, and so are carried to their feast

ted foremost. this is the archetypal image of the flying witch that has come down through the centuries to our modern celebrations of halloween. more than any other single visual image, it embodies the popular conception of the witch of folklore. that the witch is flying in the image is significant. flight is an absolutely essential part of the archetype. sometimes witches were said to fly to the sabbat on wands or simple rods, which they held between their legs for the purpose. this may refer to autoerotic stimulation by the witch to help achieve the altered consciousness necessary to separate the astral body from the physical body. it is possible that witches masturbated with some form of dildo to aid in soul flight. such powerful archetypes as the witch on her broom have astonishing per

the horns of the moon, but by virtue of its white milk. the cat is lunar because the pupils of its eyes resemble the lunar crescent, but can open into full disks just as the moon expands to show a full face. it is no accident that the goddess of witches was held to be diana, goddess of the moon, or that one of the primary activities of witches was the use of the flying ointment for travel to the sabbat gatherings. the active ingredients in the flying ointment were highly lunar substances. all narcotic or soporific plants such as monkshood and nightshade are lunar because they induce sleep or dreams and visions. it is no accident that the animal most closely connected to the witch as her familiar is the cat, one of the most lunar of all beasts. these things show the influence of the lunar

gh she hardly knew how she had got there. and certainly the glass was beginning to melt away, just like a bright silvery mist.lgo this fictional account has several points of interest. the cat is a lunar beast, and the primary familiar of witches, as i have mentioned. witches are proverbial for their ability to fly up the chimney, using it as a portal to the astral world when they set off for the sabbat gathering. alice's mirror is set over the fireplace. her description of the change in the surface of the glass is not unlike descriptions given by scryers concerning the apparent change in the surface of the crystal just before they begin to see astral scenes in its depths. a very common feature of such descriptions is the appearance of a mist. carroll specifically wrote that the mist was "

VOX SABBATUM

ude: 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 secret cave of my wisdom it is known that there is no god but myself -qu ret al-yezid, the revelation of malak tauus the perception of lucifer is to seek light, wisdom and higher articulation of being through developi

ually develop the self in a model of lucifer3 who fell from light of selflessness to taste the pleasures and knowledge of darkness, who in turn learned the wisdom of the crooked dragon4 by the predilection of being on the left hand path, the mind is considered luciferian in perception a state of being in continual change and progression. look now to the imagination5 for the entry into the witches sabbat, leave the flesh and come forth to the forge of cain. the witches sabbat behind the initiatory models of what is called diabolism, lies a plethora of shapes and forms for any initiate to move through. the gate of the left hand path is indeed a dangerous way as it inaugurates and initiates change internal and external. in the rational consciousness the mind is aligned with the specifics and

s is the basis of the sabbatic goat as the torch bearer, which signifies knowledge and intelligence. 2 the antinomianian path of self-deification, isolating the psyche from the natural order of self- dissolution. 3 from oz, or azazel the fire djinn and first born of light. 4 leviathan, see the grimoire abramelin. 5 called iblis or is the same as shaitan in islamic sufism. vox sabbatum the witches sabbat 3 and hell below. he in his late teens or early twenties rebels from the norm of christianity and adopts a so-called satanic or even an atheistic belief system. by the time he becomes old, 50 s plus he begins reverting back to the christian beliefs which were embedded from his childhood. he dies a christian due as he views his body crumbling and his fears grow close he is not sure of himsel

w this as an exterior spirit, but rather more correctly it is an interior force; one which appears so strange at first to your level of consciousness you will find it easier to label it an exterior force. the definition of angel is a higher facility of man, it is intelligence and matured control, the very careful planning and stillness of being which is both energetic and vox sabbatum the witches sabbat 4 solar, strong and the very fountainhead of self-development and progressive being. it is the seat of the psyche, the demon genius of man and woman. the definition of daemon or beast is the shadowed and animalistic instinctual, impulsive side. it is the djinn (spirit daemon) of pleasure, desire, lust and sexual passion. it is the animalistic and passionate essence which resides in the skul

ion. it is the animalistic and passionate essence which resides in the skull of man. it is the continual goal and point of the left hand path to develop both aspects and unite them as a developed luciferian perspective to be independent but not allowing nature or imbalance within the mind to destroy you. often, more so than not, we are our own worst enemy. as you adopt a model such as the witches sabbat as your initiatory focus, keep in mind the many origins which represent the foundation of the rite itself. christian witch hunters may have indeed fabricated many of the stories of the sabbat, much of the sexual manifestations of that time with accordance to demons and such, but do not loose the point of which we expand from their writings. if you are christian or not, by utilizing the imag

ons of that time with accordance to demons and such, but do not loose the point of which we expand from their writings. if you are christian or not, by utilizing the imagination6 in adverse areas you are displaying to left hand path principles 1) the self described antinomian events which indicate isolate consciousness and intelligence, a sense of the forbidden 2) by inventing such aspects of the sabbat and the devil, they fleshed out a powerful and adverse initiatory model of luciferian self-deification. we have in fact become their demons by expanding from this practice. the same may be said in current times, those who walk secrecy in the religious path of self-destruction (i.e. christianity or the right hand path) laugh at those who point their fingers and invent our evils, have also a

ll as long as it does not adjure or step over another s. christians ignore and put themselves above the right of to each his own or do what thou wilt, instead propagating bigotry through dirt covered mirrors of a shriveled savior no longer reflective of the bigger picture of the world today. 8 a good starting point for antinomian thought, the satanic bible by anton lavey. vox sabbatum the witches sabbat 5 with the most dangerous type of self-deification becoming and developing the self. the rite tests and proclaims change, when ecstasy is reached by invocation over and over, or mantric repetitions of certain self-stimulating phrases, the gates of hell9 are opened. the witches sabbat is a system or model of left hand path self-deification; it is the separation from the natural order or righ

repetitions of certain self-stimulating phrases, the gates of hell9 are opened. the witches sabbat is a system or model of left hand path self-deification; it is the separation from the natural order or right hand path (i.e. dissolution. this process is a slow and gradual one, invoking and propagating selfdevelopment over a stretched out period of time. the god forms of the luciferian and witches sabbat path are masked and anthropomorphic energies and collections of power. thus lucifer, cain, lilith, ahriman, leviathan and such are all gateways of power from which the initiate passes through. all symbols, objects, sigils and other talismans including statues and crystals hold deific power between the mind of the sorcerer, they are a type of magickal link from which the self holds common as

ymbols, objects, sigils and other talismans including statues and crystals hold deific power between the mind of the sorcerer, they are a type of magickal link from which the self holds common association in reference to the triad of will- desire-belief. this embodies such objects with the very power envisioned within them to transform, to curse, to invoke imagination and inspiration. the witches sabbat is thus a model of self-deification. the sabbat is an image from which the mind and psyche is free from the restraints of mundane reality and the flesh. the spirit takes the form that is so desires at the moment, joins with familiars and other demonic forms and goes forth to a place which centralizes the imagination in an infernal sense the devil is by this standard a mirror of the liberate

iars and other demonic forms and goes forth to a place which centralizes the imagination in an infernal sense the devil is by this standard a mirror of the liberated mind awaiting confirmation of self-belief and the desire to becoming something else. remember, throughout history the devil has always been a shape shifter, no common form may stay for too long. when you begin walking the path of the sabbat, be careful and be cautious you will tear and destroy your common perceptions and build hopefully a clearer one know thyself in the great work and you shall bask in success. the origins of the witches sabbat 9 hell is derived from the anglo-saxon word, helan, being a secret or hidden place. hell may thus be represented as the abyss of the mind, the subconscious. by exploring and invoking he

WICCA EIGHT SABBATS OF WITCHCRAFT

on' the role of the opposite gender for one night of the year (although in scotland, this is admittedly less dramatic- but more confusing- since men were in the habit of wearing skirt-like kilts anyway. oh well) to witches, halloween is one of the four high holidays, or greater sabbats, or cross-quarter days. because it is the most important holiday of the year, it is sometimes called 'the great sabbat' it is an ironic fact that the newer, self-created covens tend to use the older name of the holiday, samhain, which they have discovered through modern research. while the older hereditary and traditional covens often use the newer name, halloween, which has been handed down through oral tradition within their coven (this is often holds true for the names of the other holidays, as well. one

tely watered-down form, have entered the mainstream of christian celebration, though most celebrants do not realize (or do not mention it, if they do) their origins. for modern witches, yule (from the anglo-saxon 'yula, meaning 'wheel' of the year) is usually celebrated on the actual winter solstice, which may vary by a few days, though it usually occurs on or around december 21st. it is a lesser sabbat or lower holiday in the modern pagan calendar, one of the four quarter-days of the year, but a very important one. this year (1988) it occurs on december 21st at 9:28 am cst. pagan customs are still enthusiastically followed. once, the yule log had been the center of the celebration. it was lighted on the eve of the solstice (it should light on the first try) and must be kept burning for tw

on the full moon itself, then easter was postponed to the following sunday instead) incidentally, this raises another point: recently, some pagan traditions began referring to the vernal equinox as eostara. historically, this is incorrect. eostara is a lunar holiday, honoring a lunar goddess, at the vernal full moon. hence, the name 'eostara' is best reserved to the nearest esbat, rather than the sabbat itself. how this happened is difficult to say. however, it is notable that some of the same groups misappropriated the term 'lady day' for beltane, which left no good folk name for the equinox. thus, eostara eight sabbats of witchcraft get any book for free on: www.abika.com 15 was misappropriated for it, completing a chain-reaction of displacement. needless to say, the old and accepted fol

d by thomas tryon's novel, harvest home is the pleasantest of holidays. admittedly, it does involve the concept of sacrifice, but one that is symbolic only. the sacrifice is that of the spirit of vegetation, john barleycorn. occurring 1/4 of the year after midsummer, harvest home represents mid-autumn, autumn's height. it is also the autumnal equinox, one of the quarter days of the year, a lesser sabbat and a low holiday in modern witchcraft. technically, an equinox is an astronomical point and, due to the fact that the earth wobbles on its axis slightly (rather like a top that's slowing down, the date may vary by a few days depending on the year. the autumnal equinox occurs when the sun crosses the equator on it's apparent journey southward, and we experience a day and a night that are of

WICCA WITCHCRAFT TODAY

t hand and an inverted cross' those who attended these meetings he dismisses in the following way (page 131 'some were perhaps dissipated perverts and had shame or guilty pride; some were just members of a primitive stock, already disappearing, but still following the ways of their fathers, knowing the church disapproved yet finding physical and psychological satisfaction. some were ecstatic "the sabbat" said one "is the true paradise' mr. hughes does not say why he thinks they should have given up their own rites, which were made for a definite purpose and which produced definite results simply to parody those of an alien faith. i have attended many of these cult rites, and i declare that most of what he says is simply not true. there may be a fertility dance, but the other rites are simp

ctices, but finding physical and psychological satisfaction. and cannot the same be said of the buddhists or shintoists? they have ancient, and to them good rites, and they are not in the least concerned if others disapprove. all that matters to them is, are they on the path? i have learnt tolerance in the many years i spent in the east and if anyone finds true paradise in the buddhist rites, the sabbat, or the mass, i am well content. if i were permitted to disclose all their rituals, i think it would be easy to prove that witches are not diabolists; but the oaths are solemn and the witches are my friends. i would not hurt their feelings. they have secrets which to them are sacred. they have good reason for this secrecy. i am, however, permitted to give one sample of their rites. it tells

he inquisition complaints that witches would go to sleep even when on the rack. it must also date from a time when people were becoming literate. witch-burning on the continent was by a sort of lynch law; bishops did what they liked, saying that the church was above the law of the land. people still ask me questions about witches because they have heard so many tales about them. do they go to the sabbat? is it true they use flying ointment? why do witches anoint themselves? did they fly through the air to their meetings on broomsticks? in the old days they usually walked, carrying poles or quarterstaffs, which were useful as weapons. they sometimes used them to make sort of pole jumps over obstacles; they were useful in finding one's way and avoiding obstacles in the dark. in the persecuti

sisted of vervain, or mint crushed and steeped in olive oil or lard, left overnight, then squeezed through a cloth to remove the leaves. fresh leaves were then added and the squeezing repeated three or four times until it was strongly scented and ready for use. it is said that if they lived in the country where they would not be seen, they would strip and rub the oil into their skin and go to the sabbat naked. this would keep them warm enough until they reached the dance. at times they would mix soot with the oil so as not to be seen at night. one of the charges against witches was that they went invisible by night, and, it may be noted, vervain was at one time thought to confer invisibility. they have a very powerful scented oil, which nowadays they speak of as anointing oil. this is only

o stay at home in winter. they also tell me that in most villages the witches arranged that the first and last house was occupied by a member of the cult, and any strange witch, travelling or 'on the run, could go where she would be sure of help and protection. in the villages the members of the cult went clothed to this house and were anointed there. the occupiers of the house never attended the sabbat, but as soon as the last witch had left made some excuse to be seen by as many people as possible in the village, so that if it became known that a sabbat had been held in the neighbourhood they themselves would be above suspicion. there are many yarns of people getting out of windows and even chimneys when there were non-cult members in the house. most of the people in those days believed

ureans in france which tell how the ladies of the nobility used to ride to the nocturnal revelries or sabbats of bensozia, the diana of the ancient gauls, also called nocticula, herodias and the moon. they inscribed their names in a register and after the ceremony believed themselves to be fairies. here we have the fact that the nobles were in friendship with people who held some form of witches' sabbat, and the people who celebrated these ceremonies were apparently thought of as being both witches and fairies at the same time. it is notable that the goddess was, like the witch-goddess, known by many names and identified with the moon. of course these liaisons were only formed by the more free-thinking or less priest-ridden people. edward the confessor would not have joined them, but willi

is one of the names of the witches' goddess. at this time, though the people of the heaths would attend the religious ceremonies, only the priests and priestesses would be initiated, passing the tests and taking the oaths. that is, anyone well affected to the people and the cult could attend these ceremonies. this would account for the stories of masked people who would come riding to attend the sabbat. they were known to be nobles, keeping to themselves and taking no part in the proceedings but dancing and feasting among themselves. it was also well known that at times six thousand people were present at one sabbat. it may or may not be a coincidence, but the idea of chivalry arose about that time. in an age when women were treated as drudges, and churchmen seriously debated whether they

many saxons were, to these powers, which they thought devilish. the little people were vivid, emotional, thriftless; the saxons were stolid, hardworking, religious and respectable. the fact that the hated lords had dealings with the little people and attended their shocking meetings did not tend to heal the breach. the wilder and less religious of the lords would ride great distances to attend a sabbat. the witches have stories of people stealing out of houses at night to attend, borrowing their masters' horses; or maybe the master himself saddled his own horse and rode off to the meeting without telling his wife. these worn-out horses back in their stables by cockcrow may have given rise to stories of pixies riding the horses. in the castletown museum is a stable-door key with a holed st

led his own horse and rode off to the meeting without telling his wife. these worn-out horses back in their stables by cockcrow may have given rise to stories of pixies riding the horses. in the castletown museum is a stable-door key with a holed stone tied to it to stop the fairies from riding the horses. these roman-british fairy girls were often very beautiful and many of the men attending the sabbat brought back fairy wives and usually had very happy marriages. this was quite common among small farmers who lived in isolated places; but it was frowned on by the more respectable part of the community. times slowly changed. the lords were no longer normans. many had married saxons, some had legitimate or illegitimate children by roman-british women, and the race had become english. the pe

, old and young. go to the woods and groves, where they spend all the night in pleasant pastimes and in the morning they return. i have heard it credibly reported, viva voce, by men of great gravity and reputation, that of the maids going to the woods overnight, there have scarcely the third part returned home again undefiled' even allowing for puritan exaggeration it would seem that the witches' sabbat was nothing more than the ordinary pastimes of the people, any excesses being deliberately exaggerated by their opponents. if things had been let alone some of the more startling practices would have ceased, or have been performed only in private. but in 1318, and again in 1320, pope john xxii issued ferocious bulls against witchcraft pronoun-ing it to be heresy. in the resulting persecutio

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

afely crossed a desert, he who has recovered from an illness, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott and he who is released from prison. these are referred to in psalm cvii. four men have died from original sin, the work of the serpent, for they themselves did no ill; benjamin, amram, the father of moses, jesse, the father of david, and chilah the son of david. sabbat 55. 2. at the end of the passion fast every hebrew should drink 4 glasses of wine, even if the price robs him of other necessaries. the talmud says that only 4 men had entered paradise (pardes, the garden of holiness; this meant the state of supernal communion with god, the beatific vision, by profound abstraction of mind. these were the rabbis ben azai, ben zoma, asher and akiba. 56. the t

l; honey one-sixtieth of manna; the sabbath one-sixtieth of the sabbath hereafter; sleep of death; and a dream one-sixtieth of prophecy. talmud, berachoth, 57.2. even on the sabbath you may kill 5 things the fly in egypt; the wasp in nineveh; the scorpion of hadabia; numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the serpent of israel, and the mad dog anywhere. talmud, sabbat, 121. 2. in the first temple of solomon were 5 things, which were not in the second temple; the cherubic ark; the shekinah; the holy spirit, and the urim and thummim. talmud, yoma, 21. 2. rabies in the dog has 5 symptoms; its mouth gapes; it drops spittle; its ears hang down; it carries its tail between it legs, and it keeps to the side of any path. yoma, 83. 2. for suckling mothers, there

alk with a strange woman in the street; to talk at table with the ignorant; to wear ragged shoes, and to be late at the house of prayer. berachoth, 43. 2. six things lay up capital for hereafter, and also bear interest in this world. hospitality well ordered; comfort to the sick; prayerful meditation; early instruction of children; training in the mosaic law, and charitable treatment of neighbor. sabbat 127. i evil demons have 6 characters; like men, they take food and drink, they beget and they die; like angels, they have wings, they pass from one end of the world to the other, and they can learn the future. talmud. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott solomon is called by six names; solomon, jedidiah, koheleth, son of jakeh, agur and lemuel. see the

to die before his allotted time. this dictum of the treatise sanhedrin is a statement of predestination. a ram has but one voice while alive, but after death his body makes 7 sounds. his horns make two trumpets, his thigh bones two pipes, his skin will cover a drum, the large intestines are formed into strings for the lyre, and the small intestines will make the small strings for the harp. in the sabbat, 152. 2, of the talmud, it is said that the soul of a man watches over his corpse for 7 days. compare this with the theosophic teaching that the linga sarira broods over the body for a week after death. rabbi nathan says that 7 good qualities avail at the judgment. wisdom, righteousness, good opinions, mercy, truth, grace and peace. seven epithets are applied to the earth in the hebrew tong

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

sed as a short cut, but to be used as a tool so that you may have a more enjoyable time working with the void and the abyss. there will be some who have years of experience that will not even need this workbook or they might enjoy using it as well. this is everyone's workbook so any suggestions that you might have to improve in the future you are more than welcome to add to it. the instruments of sabbat art are as follows taken from 'shades of algol' pages 5- 7 for information of each please read 'shades of algol' the athame- air the evocation knife the wand- fire the pentacle- earth the cup- water the altar- earth within its foundation the mirror- the mind the circle- hecate the quill- blood and sigils the kangling- to summon the dead 3 the drum- to call earth bound spirits baciph ashara

in a minimum of 3 pages and how this primal gnosis relates to the self. baphomet and the basics of sex magick will be sought 11 to be understood. read page 4 of shades of algol for information about the 8 pointed sabbatic star. for baphomet study the following booklets. read page 6 of luciferian sorcery read pages 4 through 9 starting with greater black magick. be prepared to perform the infernal sabbat this will help later on with preparing for task #7 which is mastery over the astral plane as well. task #5 luciferian transference- sigils of mastery and how lucifer represents the self in isolation and beautiful perfection. a minimum three page essay on how the sigils of luciferian transference hold a demonstration in ones personal life. luciferian transference the sigil of calling by mich

hence they become magick themselves, being that change and ones willed desire shall become flesh. one will begin the practical avenues of lesser black magick such as concepts as command to look, wherein ones own design of environments through visuals, music or writing causes willed change according to the individuals wishes. 13 this is the sigil of dream control and astral projection. the witches sabbat is explored in its language of magickal awakening. the dream gateway to the sabbat is the very essence of a gathering of spirits, when the trance by dream is gathered by ones created and ancestral familiars passed from the spirit world to the physical. the sabbat itself is meant to be an encircling or ensorcerling the circle of creative symbolism, from which the gnosis grows in the shadows

eam gateway to the sabbat is the very essence of a gathering of spirits, when the trance by dream is gathered by ones created and ancestral familiars passed from the spirit world to the physical. the sabbat itself is meant to be an encircling or ensorcerling the circle of creative symbolism, from which the gnosis grows in the shadows and shall be cultivated by those within the arte. to attend the sabbat, one must pass the self-initiation of advancing ones magical ability. this takes instinct, desire and focus, not to mention passing the many tests presented by the guardians of the path. one must be strong to walk the sabbatic path, but even more strong upon the daemonic essence of the path, wherein one becomes a living circle of both darkness and light. the astral body and separation of th

ar the mask and sit in front of a mirror, or place in front of you while focusing on the body of light..the first process is control. find a comfortable place, sit and begin to slow your breathing and heart rate. when you have done this, close your eyes and focus on moving upwards. visualize which aethyr you to ascend to, your place of mental creation or enochian aeythr. the celestial or aeythric sabbat may be attended in this way..when focused upon the higher and lower octave of saturn also the 17 celestial or infernal sabbat envision the light of the higher octave, azal ucel, the sabbatick initiator. it is essential for the magician to visualize this fire, but then envision the flame within he or she will then be the bearer of this flame the fire of the higher octave is the aethyric and

the queen of witches. by witch i do mean cunning woman who is able, by the abilities of command to look, by her own dayside attributes and her concise desire to dress for success, is able to seduce and command by her will of appearance alone. by the nightside attribute, the goddess is the manifestation or channel of lilith, she becomes the witch queen herself, and able to work sorcery, attend the sabbat upon the steed kundak through the web of dreams itself. this is the complete witch, whom by dayside and nightside is able to master each by her own will. lilith is thus revealed as babalon, the goddess of death, blood, passion and life itself! let her mysteries be revealed to those through enflamed invocation! the sigil of infernal union, created by levi and used originally in maurice besse

ve and injected filth into her. samael is the root force of the beast 666, the solar creative force and the devil of the tarot. lilith (the moon queen of the witches and lilitu/succubi -witchcraft, sorcery, lunar dream magicks. lilith is the mother of harlots whom appears in the form of a beautiful woman with the lower half animal like, hairy and feet of a large bird. lilith is the gateway to the sabbat and to the arts of lesser and greater black magick. lilith is also the lunar blood covered goddess, revealed in thelemic lore as babalon. samael (the sun daemonic and solar phallic force, an extension of set -magick and solar creative sorcery. samael is the dragon daemon of warlocks and wizards, the manifestation aspect of daemonic becoming. samael is the mastery of the earth and positive c

ur other names of calling: 27 abyzu, ailo, alu, abro, amiz, amizu, ardad lili, avitu, bituah, gelou, gallu, gilou, ik, kalee, ils, kakash, lamassu, kema, partashah, petrota, pods, raphi, satrinah, thiltho, zahriel, zefonith, lilith! by the words of power: babalon-bal-bin-abraft, asal-on-ai, athor-e-bal-o, ereshkigal! i offer my essence as sacrifice, a drop of my blood. witch queen of the infernal sabbat! i do invoke thee, horned moon which spills and drinks the lunar blood, she who fornicates with daemons, i do seek your kiss, i give you substance now from which you shall enter me! lilith, beautiful mother, giver of life and desire, i do summon thee forth! lilith, who resides in the caves with your children of darkness, spawned through once congress with samael, i unite now your passion th

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

d goddesses represent aspects of particular qualities of the goddess in different cultures. her consort is the horned god and his representative in the coven is the high priest. though each coven is autonomous, formal wicca follows a system of degrees of learning and does not permit self-initiation. the high priest initiates the female members and the high priestess the male. they celebrate eight sabbats, or seasonal celebrations. there are, however, numerous forms of wicca and of witchcraft, many of which draw on ancient traditions. for example, the feminist dianic wicca, founded in the 1970s, is spiritually descended from the nature religion of the italian witches who worshipped diana as the triple goddess of the moon from about 500 bc. since the 1970s, less formal practices and covens h

nation, on the other hand, is a form of bodily transformation. some may choose to be reborn in another body, perhaps as an animal or bird, sometimes to teach or to complete unfinished work. for example, merlin, the magician, was believed to have been incarnated in several lifetimes and to have entered willing bodies, including the sixth-century bard taliesin. wiccan rituals are held at esbats and sabbats. an esbat is a monthly coven meeting, traditionally held 13 times a year during each full moon. the eight sabbats are described in the chapter seasons and festivals (see page 245, and celebrate the eight major divisions of the celtic year on the solstices, the equinoxes and the old fire festivals. these festivals mark the coming of early spring, the start of the celtic summer, the first co

y to explore her environment. she already has an image of faeries, elves and other magical beings and we try to encourage her to see the spirit in the tree or in the running water. we collect stones and leaves just to look at and admire their colour or shape. some we take home, but most we leave where we find them. skye loves these adventures and i am so happy to be part of her experience 'on the sabbats, we and our friends celebrate with seasonal games, activities, myths and feasts, and the children in our lives are always eager and excited to join in. skye is still a bit young for much of it, but even a two-year-old can dance around a maypole, pick berries, plant seeds and help bake bread or biscuits. it's exciting to think that the wheel of the year will have deep significance to her; t

midwinter and midsummer, and was perhaps linked to the movement of the herds. the wheel of the year co-exists with the wider seasonal divisions of the year and incorporates the four solar festivals; these fall on the solstices and the equinoxes, the astronomical marker points of the ebbs and flows of cosmic energies. between each of these solar festivals, which are known to witches as the lesser sabbats, is one of the four great fire festivals that are major rites in the wiccan and neo-pagan calendar, as they were to the celts. it is interesting to note that the wheel of the year is mirrored almost exactly in the medicine wheel, or circle of power, that is central to all the magick of the native american indians. the spokes of the medicine wheel link the celestial, human and natural cycle

ALEXANDRIAN BOOK OF SHADOWS OCCULT

great rite esbats esbat sequence witches' rune charge of the goddess verse version of charge of the goddess drawing down the moon ancient call great god cernunnos invocation esbat cone of power wine blessing cake blessing ritual elements invocation to the horned god besom chant welcome to the public domain version of the alexandrian book of shadows compiled by sekhet sophia. layout& html by atho sabbats yule candlemas vernal equinox beltane midsummer lammas michaelmas (fall equinox) hallowmass various notes notes on earth element notes on water element notes on fire element notes on air element witches' wheel ways of making magic power properly prepared the meeting dance of calls the cone of power of the ordeal to get the sight to leave the body the working tools making tools to make anoi

east and salute. now all turn to north again. m rings bell. r says: r: ye mighty ones, lords of the watchtowers of the universe, dread lords of the outer spaces, thou powerful god, thou gentle goddess, we invite you to our meeting (pause) o thou loving cerridwen. o thou mighty cernunnos, we gather (i stand) before you to (state intent) the circle is now perfect. notes adapted from farrars' eight sabbats for witches, but published all over the place in several versions. l l 'lighting of candle' added by khaled, sekhet& random 'exorcism of water 'blessing of salt' closely follow those of the key of solomon, book 2, chapt. v. l closing the circle when the circle's work is done, r goes to the east, athame in hand, salutes, and draws a banishing earth pentagram, saying: r: ye lords of the watc

in at the same time and place as the loved one, and you must meet, and know, and remember, and love them again. but to be reborn, you must die and be made ready for a new body; and to die, you must be born; and without love, you may not be born; and this is all the magics. notes published in janet and stewart farrar's the witches' way(as the end of the second degree initiation, and in their eight sabbats for witches (as part of the requiem. l the version given here draws from both of these sources. i don't remember what other sources i actually used here, but of course this ritual exists in every standard gardnerian or alexandrian bos. l initiation of the third degree hps sits upon the altar, facing south, in the osiris position. hp kneels before her, kisses both knees, extends arms along

n couplets; this is unlikely be found in its original form in a "standard" north american gardnerian or alexandrian bos (it seems to have been changed fairly early in its history) l see janet and stewart farrar's the witches' way (as usual) for historical details. see the following (and many more) for published versions: m janet and stewart farrar the witches' way m janet and stewart farrar eight sabbats for witches m stewart farrar what witches do m the grimoire of lady sheba l the charge (prose version) hp stands to hps's left; both face coven. hp: listen to the words of the great mother; she who of old was also called among men artemis, astarte, athene, dione, melusine, aphrodite, cerridwen, cybele, arianrhod, isis, dana, bride and by many other names. at her altars the youth of lacedae

e lamac cahi achababe karelyos! lmaca lamac bachalyos cabahagi sabalyos baryolas! lagoz atha cabyolas samahac atha famyolas hurrahya! hps and coven repeat: hurrahya! notes l lots of published sources for this one, in several variants l michael harrison's the roots of witchcraft attempts to explain it. other published sources include: m the grimoire of lady sheba m janet and stewart farrar's eight sabbats for witches l great god cernunnos invocation hps and hp turn to salute altar with the horned god's salute as hp says: hp: great god cernunnos, return to earth again! come at my call and show thyself to men. shepherd of goats, upon the wild hill's way, lead thy lost flock from darkness into day. forgotten are the ways of sleep and night- men seek for them whose eyes have lost the light. ope

s way, lead thy lost flock from darkness into day. forgotten are the ways of sleep and night- men seek for them whose eyes have lost the light. open the door, the door which hath no key, the door of dreams, whereby men come to thee. o mighty stag, o answer to me! hps& hp say: both: akhera goiti- akhera beiti (lowering their hands) notes l published sources include janet and stewart farrar's eight sabbats for witches the farrars say it is "the invocation to pan from chapter xiii of moon magic by dion fortune, with.[cernunnons..substituted for..pan. l cone of power hp leads a ring dance deosil about hps who stands in the center. coveners are arranged man and woman alternately, facing inwards and holding hands (left plams up, right palms down. all dance and chant either the witches' rune or t

it to him (kiss) who also sips and arises to pass it to a woman (kiss) to sip and hence from woman to man (kiss) and man to woman (kiss) about the circle. if more work is to be done, the cup makes the round but once and is returned to the altar, else it is replaced in the center of the circle. notes l often published, with many slight variations sources include: m janet and stewart farrar's eight sabbats for witches m grimoire of lady sheba l cake blessing follows: wine blessing to consecrate cakes, hps picks up athame again as hp kneels before her, holding up the dish of cakes. hps draws invoking pentagram of earth over the cakes saying: hps: o queen, most secret, bless this food unto our bodies; bestowing health, wealth, strength, joy and peace, and that fulfillment of love which is perf

secret, bless this food unto our bodies; bestowing health, wealth, strength, joy and peace, and that fulfillment of love which is perfect happiness. all sit as the cakes are passed around as was the wine. hp refills cup and offers it to hps, inviting her to join them. when done relaxing and chatting, close the circle. notes many published sources. these include: m janet and stewart farrar's eight sabbats for witches m grimoire of lady sheba l invocation to the horned god by the flame that burneth bright, o horned one! we call thy name into the night, o ancient one! thee we invoke by the moon-led sea, by the standing stone and the twisted tree. thee we invoke, where gather thine own. by the nameless shore, forgotten and lone. come where the round of the dance is trod, horn and hoof of the g

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

scriptions. your witch name. lesson four 41 getting started rites of passage. circles. self-dedication. coven initiation. lesson five 53 covens and rituals *i covens and degrees. hierarchy and priesthood. covensteads and covendoms. the book of rituals. consecration of tools. rituals erecting the temple; clearing the temple; esbat rite; full moon rite; new/dark moon rite; cakes and ale. lesson six sabbats samhain; beltane; imbolc; lughnasadh. 79 lesson seven meditation, dreams and the minor sabbats meditation how meditation works; technique; posture; area; time of day: method. dreams the source; dream interpretation and symbology; remembering dreams; personal symbols; the repetitive dream; group dreams; dreams vs out-of-body experiences. rituals spring equinox; summer solstice; autumnal equ

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 scarcely bear the dignity of a response, but details of gardner's preparatory work can be found in stewart farrar's books: what witches do and eight sabbats for witches. however, whatever one's feelings about gardner, whatever one's belief in the wicca's origins, all present-day witches and would-be witches owe him a tremendous debt of gratitude for having had the courage to stand up and speak out for witchcraft. it is because of him that we can enjoy the craft, in its many forms, today. in america the first witch to "stand up and be dr. geral

our thanks for watching over us; guarding and guiding us in all things. love is the law and love is the bond. merry did we meet; merry do we part; merry may we meet again" all "merry meet; merry part; merry meet again" priest/ess "the temple is now cleared. so mote it be" all "so mote it be" all kiss their athame blades. they then move about the temple to kiss one another in farewell. esbats and sabbats the regular meetings of witches are called esbats. it is at these that any work is done (e.g. magick, healing. most covens meet once a week, but there is really no hard and fast rule. there should certainly be a circle at least once a month, at the full moon. since there are thirteen full moons in the year then, obviously, there will be at least thirteen meetings in the year. in addition t

covens meet once a week, but there is really no hard and fast rule. there should certainly be a circle at least once a month, at the full moon. since there are thirteen full moons in the year then, obviously, there will be at least thirteen meetings in the year. in addition to the full moons, many covens also celebrate the new moons. and in addition to the esbats there are the festivals known as sabbats (from the french s'ebattre, to revel or frolic. there are eight of these, spaced more or less equidistant throughout the year. they are, the four"greater sabbats: samhain (pronounced "soe-in, though the vast majority of witches mispronounce it "sam-ain, imbolc (pronounced "7m-bulk, beltane (pronounced "b'yal-t'n) and lughnasadh (pronounced "loo-n'sar")t and the four "lesser sab-bats: sprin

e "pan pagan festival" held in michigan in 1981, where nearly eight hundred witches and pagans were in attendance. but whether you can join forces with others or you celebrate as a single coven or even as a solitary witch (more on this later) the keyword is "celebration. as the goddess is honored with the phases of the moon, so is the god at certain of the phases of the sun. these are the "lesser sabbats" that occur at the summer and winter solstice and the spring and autumn equinox. the four "greater sabbats" are more in the nature of seasonal, rather than specifically solar, festivals and are therefore times for general celebration with both god and goddess duly honored. janet and stewart farrar, in their book eight sabbats for witches (robert hale, london, 1981, suggest a deeper leit mo

us, with hope, into the light" priestess places horned helmet on priest's head. as she does, covener lights the cauldron fire. covener "now is our lord among us. speak, for we are your children" priest "behold, i am he who is at the beginning and at the end of time. i am in the heat of the sun and the coolness of the breeze. the spark of life is within me, as is the darkness of death. lesson six: sabbats 169 70/ bucklcind's complete book of witchcraft for i am he who is the gatekeeper at the end of time. lord-dweller in the sea, you hear the thunder of my hooves upon the shore and see the fleck of foam as i pass by. my strength is such that i might lift the world itself to touch the stars. yet gentle am i, ever, as the lover. i am he whom all must face at the appointed hour, yet am i not t

g to the priest, he helps him to his feet and they embrace. all cheer and come to their feet. priest "lady and lord, we thank thee, for all that has been raised from the soil. may it grow in strength from now till harvest. we thank thee for this promise of fruits to come. let the power of our lord be in each and every one of us at this time and throughout the year" all "so mote it be" lesson six: sabbats/ 73 74/ buckland's complete book of witchcraft the bell is rung three times. then shall follow the ceremony of cakes and ale. after that the cleaming of the temple is performed so that there is plenty of room for fun, games and entertainment (which may still take place around the altar if desired. the evening concludes with a feast. now answer the examination questions for this lesson in a

rogram the subordinate subconsciousness, in order that you may function from your spiritually oriented higher consciousness. it opens up the channel to your higher self. technique many people fail in their meditation because either they are using the wrong technique, or they simply do not have a technique. master teachers of r conscious sub conscious lesson seven: meditation, dreams and the minor sabbats/ 81 eastern philosophies suggest that during meditation you focus your attention on the "thousand petaled lotus" of the third eye (see figure 7.2. this is the seventh and highest chakra. in this way you re-orient yourself by transcending association with your gross physical self and your mental identifications and you become aware of the true source. when you sit in meditation, with your a

h the right nostril. do this three times. now, with your body relaxing and breathing normally but deeply, concentrate your thoughts until you can imagine your whole body encased in a globe of white light. feel the luminous energy charging your whole body. now focus your attention on your toes. command them to relax. let the tension and tiredness melt lesson seven: meditation, dreams and the minor sabbats/ 83 away from them. repeat the process with the balls of the feet, the arches, the heels, the ankles and so on. completely relax the entire body, section by section. calves, knees, thighs, groin, buttocks, spine, stomach and chest cavity, shoulders, upper and lower arms, wrists, hands, neck, throat, chin, jaw (let the jaw sag and hang slightly open if you feel a tendency for it to do so, e

uper-conscious mind is aware that you will respond best to those symbols with which your conscious mind is most familiar. therefore it will use terms and symbols from your everyday life. oftimes it will use the symbolism from recent events that arelfresh in your memory. these impressions from your personal physical life are called personal symbolism. lesson seven: meditation, dreams and the minor sabbats 185 universal symbolism includes those things that remain true for all humankind throughout the ages. included are colors, numbers, form and sexual identity (i.e. male and female. they come from the super-consciousness and therefore are timeless. a case in point is transportation the universal symbol of spiritual advancement. as material technology has advanced, the application of symbolog

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

d goddesses represent aspects of particular qualities of the goddess in different cultures. her consort is the horned god and his representative in the coven is the high priest. though each coven is autonomous, formal wicca follows a system of degrees of learning and does not permit self-initiation. the high priest initiates the female members and the high priestess the male. they celebrate eight sabbats, or seasonal celebrations. there are, however, numerous forms of wicca and of witchcraft, many of which draw on ancient traditions. for example, the feminist dianic wicca, founded in the 1970s, is spiritually descended from the nature religion of the italian witches who worshipped diana as the triple goddess of the moon from about 500 bc. since the 1970s, less formal practices and covens h

nation, on the other hand, is a form of bodily transformation. some may choose to be reborn in another body, perhaps as an animal or bird, sometimes to teach or to complete unfinished work. for example, merlin, the magician, was believed to have been incarnated in several lifetimes and to have entered willing bodies, including the sixth-century bard taliesin. wiccan rituals are held at esbats and sabbats. an esbat is a monthly coven meeting, traditionally held 13 times a year during each full moon. the eight sabbats are described in the chapter seasons and festivals (see page 245, and celebrate the eight major divisions of the celtic year on the solstices, the equinoxes and the old fire festivals. these festivals mark the coming of early spring, the start of the celtic summer, the first co

onment. she already has an image of faeries, elves and other magical beings and we try to encourage her to see the spirit in the tree or in the running water. we collect stones and leaves just to look at and admire their colour or shape. some we take home, but most we leave where we find them. skye loves these adventures and i am so happy to be part of her experience. seite 15 wicca01.txt 'on the sabbats, we and our friends celebrate with seasonal games, activities, myths and feasts, and the children in our lives are always eager and excited to join in. skye is still a bit young for much of it, but even a two-year-old can dance around a maypole, pick berries, plant seeds and help bake bread or biscuits. it's exciting to think that the wheel of the year will have deep significance to her; t

mid-winter and midsummer, and was perhaps linked to the movement of the herds. the wheel of the year co-exists with the wider seasonal divisions of the year and incorporates the four solar festivals; these fall on the solstices and the equinoxes, the astronomical marker points of the ebbs and flows of cosmic energies. between each of these solar festivals, which are known to witches as the lesser sabbats, is one of the four great fire festivals that are major rites in the wiccan and neo-pagan calendar, as they were to the celts. it is interesting to note that the wheel of the year is mirrored almost exactly in the medicine wheel, or circle of power, that is central to all the magick of the native american indians. the spokes of the medicine wheel link the celestial, human and natural cycle

DION FORTUNE PSYCHIC SELF DEFENSE

ctice should enable this circle of light to be formulated effectually. keep on going round the circle until it is formulated. the circle should always be drawn deosil, that is to say, from east, to south, to west, to north, in the same way that the hands of a clock would move were the clock laid face upwards on the floor. the contrary way is widdershins, the way in which the witches danced at the sabbats. the deosil movement affirms the rule of god's law in nature because it is the way of the sun; the widdershins movement repudiates god's rule over nature by moving against the sun. in resisting an occult attack the whole formula should be tuned to the key-note of asserting god's dominion over all existence, the aim of the operator being to align himself with cosmic law and cause the power

lete translations of the principal books upon witchcraft that were written by the men who were actually concerned in stamping out the witch-cult and had first-hand knowledge of its nature. in addition to these i would direct my readers' attention to projection of the astral body, by muldoon and carrington, which throws a very interesting light upon the manner in which genuine witches attended the sabbats. i do not mean by these words to imply that mr. muldoon is addicted to wizardry, but he certainly possesses the traditional powers, and if he can do these things at the present day, why could not the witches have done them in days past? at any rate, i do not think there is much doubt that the holy inquisition would have paid him the compliment of burning him if he had lived during its hey

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

as the pagan new year, which they term samhein (pronounced sav-en. it is the beginning of winter, and during the evening hours, the spirits of the departed seek the warmth of the samhein fire. the day is a time of communing with the dead, but also a time of feasting and drinking in defiance of the approaching days of increasing darkness and cold. sources: farrar, janet, and stewart farrar. eight sabbats for witches. london: robert hale, 1981. halloween and other festivals of death and life. knoxville: university of tennessee press, 1994. alli allahis a continuation of the old sect of the magi, priests of ancient persia. alliance of solitary practitioners during the 1990s, especially in the wake of several books calling attention to the situation within the larger pagan community, various

ity of forms (i.e, the goddesses and gods. members share a deep love of nature, believe that life should be joyous, pleasurable, and loving, and refrain from harming others. the pagan path is seen as leading to growth, evolution, and balance. the church maintains a retreat house in the cascade mountains and a nearby moonstone circle constructed by menhirs where some of the annual major festivals (sabbats) are held for those members who reside in the northwest. like most pagans, the church follows a cycle of worship including eight major gatherings evenly spaced through the year and anchored in the solstices and equinoxes, and lesser biweekly gatherings (called esbats) at the new and full moon. the church has been in the forefront of claiming a place for contemporary paganism in the larger

quinox. however, as with most ritual magicians and astrologers, the equinox, while being an important marker in the calendar, was not a particularly significant point for ritual activity or horoscope interpretation. ritual significance was poured back into the equinox within the neo-pagan witchcraft movement launched by gerald gardner in the mid-twentieth century. gardner revived the eight annual sabbats, two of which occurred on the equinoxes. sources: cunningham, scott. wicca: a guide for the solitary practitioner. st. paul, minn: llewellyn publications, 1988. farrar, stewart. what witches do. new york: coward, mc- cann& geoghegan, 1971. the equinox official organ of the a a, subtitled the review of scientific illuminism, originally published by magician aleister crowley beginning in mar

1930s. previously, he had been a mason in southeast asia and while there may have learned of the so-called moon lodges, masonic groups that met monthly according to the lunar calendar. modern wicca is built around small intimate groups of ten to twenty people (covens) who gather in a culture that is either secular or follows another faith. while several covens may father for the solar festivals (sabbats) to celebrate together, the real work of the coven is done in its esbats. common to all wiccans is the full moon esbats. it is at these meetings that one develops their psychic powers, learns to do magic, and focuses the spiritual life. most covens also meet at the new moon. new moon rituals tend to be for personal growth, healing, and the initiation of new ventures. these tend to be the m

nwhile, farrar, who had worked as a journalist, left his job and launched a successful career as an author. in 1976 the farrars relinquished leadership of their london coven and moved to ireland, settling in county wexford. responding to letters from stewart s earlier book, what witches do (1971, the two began work on what became a more detailed look at the annual cycle of wiccan festivals, eight sabbats for witches (1981. this book became the first of a set of collaborative works including the witches way (1984, life and times of a modern witch (1987, the witches goddess (1987, and the witches god (1989. in 1988, the farrars moved back to london where by now they had become celebrities within the growing international wiccan community. they continued to write and also were popular speaker

now they had become celebrities within the growing international wiccan community. they continued to write and also were popular speakers at wiccan events for which they made several trips to north america. stewart farrar died in 2000, but janet continues as a major wiccan leader, one of the few with a direct experience of the founding generation. sources: farrar, janet, and stewart farrar. eight sabbats for witches. london: robert hale, 1981. life and times of a modern witch. london: piatkus, 1987. the witches way. london: robert hale, 1984. farrar, stewart. what witches do. london: peter davies, 1971. farrar, stewart (1916.2000) stewart farrar, international leader of the contemporary wiccan community, was born on june 28, 1916, in highams park, walthamstow, essex, now a london suburb. h

own coven. they functioned as priest and priestess for several years and were finally handfasted (married) in 1974. two years later they moved to ireland, farrar having returned to his work as a freelance author. through the mid- and late 1970s he wrote a series of occult novels but in the 1980s turned his attention to a series of books on witchcraft that he and janet coauthored. the first, eight sabbats for witches (1981, was the first published detailed discussion of the annual cycle of wiccan celebrations. they followed with the witches way (1984) and the life and times of a modern witch (1987. a pair of volumes, the witches goddess (1987) and the witches god (1989) detailed the many expressions around the world of the primary deities of the polytheistic wiccan religion. by the time the

eligion. by the time their books appeared, wicca was a growing religion in both europe and north america, and as pioneering figures, the farrars became international celebrities in wide demand as speakers at wiccan events. in 1988 they moved back to london, and collaborated on several books with gavin bone. stewart farrar died on february 7, 2000. sources: farrar, janet, and stewart farrar. eight sabbats for witches. london: robert hale, 1981. farrar, janet encyclopedia of occultism& parapsychology. 5th ed. 546. life and times of a modern witch. london: piatkus, 1987. the witches way. london: robert hale, 1984. farrar, stewart. what witches do. london: peter davies, 1971. fascination the term generally signifies the charming or enchanting of another by the eyes or the looks; to hold or kee

ed their lights and broke up before daybreak, the guilty were to be found everywhere, and they could be brought to book nowhere. it came about therefore that charlemagne determined to fight them with their own weapons. in those days, moreover, feudal tyrants were in league with sectarians against lawful authority; female sorcerers were attached to castles as courtesans; bandits who frequented the sabbats divided with nobles the bloodstained loot of rapine; feudal courts were at the command of the highest bidder; and the public burdens weighed with all their force only on the weak and poor. the evil was at its height in westphalia, and faithful agents were despatched thither by charlemagne entrusted with a secret mission. whatsoever energy remained among the oppressed, whosoever still loved

mischief. these first executions were followed by a series of others in the 1570s. in 1571 a mere conjurer who played tricks with cards was thrown into prison in paris, forced to confess that he was an attendant on the sabbat, and was executed. in 1573 a man was burned at dole on the charge of changing himself into a wolf and devouring children. several persons who confessed to having been at the sabbats were condemned to be burned that same year in different parts of france. in 1578 another man was tried and condemned in paris for changing himself into a wolf, and a man was condemned at orleans for the same supposed crime in 1583. wolves were prolifie in france and people often connected their ravages with witchcraft. the belief in what were in england called werewolves (men-wolves) and i

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ysteries of witchcraft. red cord initiates are elders of the tradition, and are empowered to lead their own covens and train and initiate. the third initiation is not bestowed by human hand but rather by the gods themselves, and is called a black cord, or taking the garter. this last is the most intensely personal of the three. the order holds large public ritual celebrations at each of the eight sabbats for the benefit of the greater pagan community. the most unique of these celebrations is the re-enactment of the eleusinian mysteries in the fall. area covens also meet periodically to decide responsibilities for the coming year. nroogd member covens are primarily in the san francisco bay area, yet elders are found all over california, the pacific northwest, michigan, and on the east coast

is wife and ceased for a while from battle and hunting. hearing one day that the northmen s warships were in the bay of dublin, he mustered his men and went to fight them. he returned victorious, but found saba gone. the enchanter, taking advantage of finn s absence, had appeared to her in the likeness of finn with his hounds and lured her from the dun. away from the dun, she became a fawn again. sabbats in modern neo-paganism, the sabbats are the eight great festivals of the sacred year. the sabbats follow the ancient festival days that were common throughout europe, though different cultures poured variant meanings into their celebrations. over the centuries, as christianity became the dominant form in the west, ancient pagan worship sites were replaced with churches and the festival day

became the dominant form in the west, ancient pagan worship sites were replaced with churches and the festival days integrated into the christian liturgical calendar. many of these older pagan festivals survived in secularized form and many of the practices were reinterpreted by christians, especially the yule (winter solstice) practices that became part of the celebration of christmas. the eight sabbats are defined by the principal points in the changing relationship of the sun and the earth over the year. these points are measured by the easily observable point of the sun s daily emergence on the eastern horizon. through the spring, as the days grow longer, the sun appears to rise at a point slightly further north each day and then as the days reach their longest, it appears to pause and

uinoxes, formed four easily marked points in the years. they, and the four additional points halfway between them that mark points in the planting and harvest process, became the eight evenly spaced holidays of the ancient world. during the middle ages, the ancient pagan practices were invoked to supply content with the new understanding of witchcraft as satanism advocated by the inquisition. the sabbats were identified as a time for witches to gather to worship his infernal majesty. that mythology survived in the secularized celebration of halloween. in the 1950s, gerald b. gardner introduced his modern reconstruction of witchcraft which drew on ancient pagan practices mixed with elements of asian beliefs and practices. it was a nature oriented religion in which the worship of the goddess

on the evening of october 31, samhein. this day culminated the harvest season, and heralds the coming of winter, a period of waiting until the planting can begin a new food production cycle. it is also a night in which the veil between the living and the dead is thin and communication with spirits is facilitated. it is a time to remember the dead and complete relationships with them. seven other sabbats follow: yule (december 21) imbolc or candlemas (feb 1) spring equinox beltane (may 1) summer solstice lamas (august 1) fall equinox these festivals marked important events in agricultural communities, though most modern pagans are urban dwellers. in the rituals, while some recognition of their past significance is still noted, the sabbats have been reinterpreted as occasions for personal m

a major occasion for ritual gatherings, among the oldest and certainly the most famous being the gatherings of the druids at stonehenge. until quite recently, the summer solstice was celebrated in germany with a picnic and bonfire. couples would attempt to jump the bonfire as a sign of the strength of their relationship. neo-pagans mark the solstices as two of the major festival occasions (called sabbats. the ancient winter solstice, called yule, has survived in a radically altered form as the christian s christmas, but is now being celebrated in its own right. sources: cunningham, scott. wicca: a guide for the solitary practitioner. st. paul, minn: llewellyn publications, 1988. farrar, stewart. what witches do. new york: coward, mc- cann& geoghegan, 1971. lewis, james r. encyclopedia of a

unexplained celestial events. encyclopedia of occultism& parapsychology. 5th ed. 1448 ence on the fate of the witches of italy. pope adrian iv, who was raised to the papal chair in 1522, was a spanish bishop, and had held the office of inquisitor-general in spain. in the time of pope julius ii (1503.13, a large sect of witches and sorcerers had reportedly been discovered in lombardy who had their sabbats and all the other activities of the continental witches. the proceedings against them had been hindered by a dispute between the inquisitors and the ecclesiastical judges who claimed jurisdiction in such cases. then on july 20, 1523, pope adrian issued a bull against the crime of sorcery, equating divination with its practice, and by naming both as heresy, placed sorcery clearly under the

uelarre, a gascon word signifying the meadow of the goat. their ordinary meetings were held on the nights of monday, wednesday, and friday, every week, but they had grand feasts on the principal holidays of the church, such as easter, pentecost, and christmas. all these feasts appear to have been fixed by the christian teachers at the period of older pagan festivals. the accounts of their claimed sabbats were similar to those given of such meetings elsewhere. they supposedly danced, sang, took part in orgies, and came into personal contact with satan. the auto-da-fe of logrono, as far as it related to the sect of the sorcerers of zugarramurdi, caused a sensation, and brought the subject of witchcraft under the consideration of the spanish theologians. they were far more enlightened than mo

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

made of beeswax has been found on the island of crete and in egypt where candles were used 5,000 years ago. along with their practical use as sources of light, candles have long been considered a means to repel unfavorable spirits while favoring good ones. besides this connotation, candles have played an important role in a multitude of rites and spells. they have been used both by witches during sabbats and by christians in exorcism rituals. magic rituals involving candles are documented in egypt and in rome in the early centuries c.e, while christians introduced the use of candles in their rituals in the fourth century and began consecrating and placing them on altars in the twelfth century. it is an ancient jewish tradition to place candles in the room where a dying or dead person lies;

satan for further reading: baddeley, gavin. lucifer rising: sin, devil worship and rock n roll. london: plexus, 1999. newton,michael. raising hell: an encyclopedia of devil worship and satanic crime. new york: avon, 1993. kiss of shame the kiss of shame, or oscularum infame in latin, is commonly associated with popular notions of devil worship. during such infernal rites as black masses and witch sabbats, participants were said to kiss satan s posterior. the tradition of this degrading act of obeisance is the source of the contemporary expression referring to people who slavishly complement another person purely for the sake of personal gain. it also seems to be the source of the familiar expression brown-nosing. in addition to witches, who regularly confessed to having committed the act u

MASTERING WITCHCRAFT

e are the nights of october 31 (halloween; february 2 (candlemas; april 30 (beltane, and august 1 (lammas. of these, beltane and halloween are the more important. the four solar fire festivals of the druids are also observed, though to a lesser extent. these are midwinter, spring, midsummer, and autumn as marked by the solstices and equinoxes, and these together with the preceding four make eight sabbats, or festivals, of the witches' year. the practical import of the sabbats is this: halloween, candlemas, beltane, and lammas mark the beginning of each quarter of the solar-tide cycle; first the tide of destruction and winter is initiated with halloween, the feast of the dead, the first day of the witches' year. the dark tide of destruction reaches its high point at midwinter, the winter so

darkness again enters its full spate, and so the cycle recommences. to farmers and those whose work is subject to the seasons the ebb and flow of the solar tide is, of course, second nature, for it influences the entire life cycle of all that grove upon the earth. but for witches, it is observed chiefly in coven activities directed at drawing down elemental group power, hence the timing of their sabbats. the coven is seen to consist of a group mind which needs to be periodically recharged with power. this belief they hold in common with many organized religious cults, which is one of the reasons why the witch festivals often coincide with christian or druidic holy days. when you organize your own coven, you should be fully aware of the import of the various sabbats, as will be explained i

ture, such as spells of attack and vengeance, binding operations (ligature) to prevent people from doing certain things, agricultural magic designed to eliminate pests or weeds, charms to cool off passions in another, and certain works of necromancy, that is, summoning ghosts of the dead. many witches when they form their own coven tend to, hold informal monthly or bimonthly esbats (as opposed to sabbats, from the french, esbattre "to frolic) around the full or new moon, in order to have a general coffee klatch and maybe perform a collective ritual to aid one of the members or an outside friend who has requested help in someway. whether you hold your esbat at full or new moon, of course, depends on the nature of the spells you intend to cast. so these then are the red-letter days on your w

al coffee klatch and maybe perform a collective ritual to aid one of the members or an outside friend who has requested help in someway. whether you hold your esbat at full or new moon, of course, depends on the nature of the spells you intend to cast. so these then are the red-letter days on your witches' calendar. there are quite a lot of them. thirteen full moons, thirteen new moons, and eight sabbats. none of them are mandatory, except insofar as you need to make use of them, as a witch, however, you will find that the sabbats are fun. and worth making an effort over, especially the grand sabbats of beltane and halloween. 2- preliminary preparations your witch name assuming you have embarked on your career as a practitioner of the black arts, you will have to take a new, magical name t

ng in runes the witch's name, the symbol adopted by her coven (should she belong to one, and her rank in it if it possesses a hierarchy of any sort. they usually serve three purposes that of providing a means of recognition between members of different covens; a talismanic "link" with the collective mind of their own group by means of which they "plug in" to the elemental powers drawn down at the sabbats; and third, sometimes as a means of "fascination" that is to provide a reflective surface of the same sort often made use of by hypnotists when they wish to throw their subjects into a trance. the ring and pendant which often contain gemstones, are generally the only jewels which are put to the latter use, however. one jewel which definitely does not fit into this latter category, however

, violet, red, green, or white, often with the addition of a hood, or cowl, to be drawn over the head for greater impersonality during a ritual. special sandals may be worn or the feet left bare, again as you will. however, let me advise you here should you form a coven, a certain uniformity of dress is desirable often zealous witches will possess two robes for that very reason; a uniform one for sabbats and esbats, and a more individualistic one for private use. again your witch name and appropriate signs may be embroidered on the hem or breast of the garment if you desire, but this really isn't necessary. indeed the tabard itself is not entirely necessary. it is merely a psychological prop to put you in the right frame of mind for magic, and all the rituals and processes can be as easily

is way providing a good complement of participants to act as energy donors. the best time for practising necromancy, however, is when the solar power is waning to its lowest ebb between the autumnal equinox and the winter solstice; this fact is made use of in the traditional witch festival, halloween, wherein necromancy is employed. this is, of course, the feast of the dead, one of the four great sabbats (see chapter 7 "the coven and how to form one" for more on this) however, complications aside, necromancy is one of the more spectacular of magical operations when successful, and if a legitimate motivation impels a witch to have recourse to it, and she maintains a serious, respectful, and considered attitude toward the operation, then chances of success are high. there are two types of mo

same root which gives us our words "convent "convention "covenant" and "convene" the occasions at which a witches' coven meets informally are known by the name "esbats" the word itself, derived from the french word meaning "to frolic" hints at how unponderous and nonreligious in the generally accepted meaning of the word the medieval concept of a witches' meeting was! similarly, the eight annual sabbats, in addition to their magical import, have always been considered as great occasions of festivity, celebrating the beginning, midpoint, and end of the seasons, the ebb and flow of the elemental tides. so if and when you form your own coven, always bear in mind that, first, sabbats are a time of renewal of friendship and elemental power; and, second, sabbats are a time of enjoyment. the act

cilitated by the candidate surrendering certain object links, such as a drop of blood or a lock of hair, et cetera. 5. the taking of a magical coven name. this may be the same or in addition to the witch name initially assumed for solo practice. 6. the actual witch insignia to be worn, such as pendant, ring, bracelet, necklace, or garter. 7. a ritual or rituals to be performed on any of the eight sabbats you care to celebrate, again involving considerable use of coven symbolism. what you do with the coven after you have established the preceding seven points is entirely up to you and the other members. some covens concentrate on attempting to heal the sick, others specialize in necromancy, but the general goal is one of knowledge and power. in further pursuit of the latter, a few groups tr

y have many elements in common. the magical reasons behind such a ritual are those of acceptance of the individual into the coven group mind. inasmuch as the candidate's individual interests fit into harmonious rapport with the aims and ideals inherent in the coven, so in the same measure will he be able to draw from the coven "energy pool" most coven initiations are performed at one of the eight sabbats if possible, preferably one of the grand sabbats of beltane or hallows, when the whole coven, such as it exists, is present. those ceremonies performed at esbats are just as valid however, though usually of a less spectacular nature. in accord with the magical orientation of the coven, so will the initiation ritual, and indeed all the other rites, differ. because of this factor, coven init

MICHAEL FORD WITCHMOON

ll. a small fire is ideal. while the fire is burning the contents visualize your ids to carry the desire unto it's destination, to fulfill the desire. once the fire has destroyed the box and it's contents, forget about it entirely. this allows the intent to derive a consistent source of psychic energy, activated via the subconscious, to seek forth it's mission and make it come to flesh. 77 77 the sabbats the eight witches sabbats listed herein are presented in gaelic. the purpose of this is to recognize the great celtic heritage which is present in the craft and its blood. our whole exploration and the system within our work is based upon the celtic system of the four greater sabbaths. these are: imbolg, beltane, lughnasadh and samhain, while the equinoxes and solstices are spring, summer

MICHAEL W FORD THE VAMPIRE GATE

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

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

t a satanic symbol. rather, the star s geometric shape symbolizes wisdom and balance, while the circle symbolizes unity and eternity. the wiccan calendar is quite similar to that of other neo-pagan religions, especially druidism. it follows the cycles of the moon, the sun, and the natural world. wiccans celebrate thirteen esbats, or full moons, each year. wiccans also mark a number of days called sabbats throughout the cycle of the year. four sabbats mark the beginning of seasons, and four more occur about midway between the seasonal days. the cycle begins with yule, the shortest day of the year and the start of winter, when wiccans ask the sun to return. imbolc, on february 2, marks the lengthening of the days and the emergence of the world from winter. it is a time when many people are r

the ritual himself, blending elements he learned from crowley with medieval texts, writings of other mystical orders, and bits of asian ritual and folklore practices. the ritual knife he used, the athame, was developed from the malaysian kris, which gardner was very familiar with. he took eight different ancient pagan festivals and holy days and adapted them to become the witchcraft holy days, or sabbats. he also instituted meetings, called esbats, every other week. gardner has been credited with bringing the concept of witchcraft or wicca to the united states, though he personally never traveled there. in 1963 he initiated a visiting englishman named raymond buckley into the practice. buckley then went back to the united states, where he was living. he began to spread gardner s teachings

arning the rites in order for them to be accepted. some witches, however, prefer to practice wicca 142 world religions: biographies gerald brousseau gardner on their own and are called solitaries. not all wiccans practice witchcraft. some merely believe in the nature elements of the religion. wiccans worship the goddess and may also worship the god, according to gardner s teachings, and celebrate sabbats and esbats. these sabbats include the solstices (the two longest days of the year, the equinoxes (the two times a year when day and night are equal in length, litha in the summer, yule in the winter, ostara in the spring, and mabon in the autumn. other sabbats include imbolic on february 1, beltane on may 1, lughnasadh on august 1, and samhain on november 1. this celebration calendar, also

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

ick from the space of fear or anger. these emotions, both tend to sour the desired results. in group work, you are only as strong, as your weakest link. that is why fear is the last thing you need in any group or circle. page 5 grimoire of eclectic magick) the wheel of the year( ha m in as ule y bolg mi tar s a o ta l i e n b tha il as n s h ad g h ul bo a n m pagans celebrate eight festivals, or sabbats in the cycle of a year. while all eight of these times reflect agricultural aspects of the year, four are of a celtic nature, while the other four are drawn from the mediterranean area of europe. each full moon is also a holy day, and is called an esbat. samhain celtic fire festival october 31 yule winter solstice december 21 imbolg celtic fire festival february 2 ostara spring equinox mar

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ssion of the four seasons, the four winds, the four elements, and so forth. already perverted when the nazis claimed it as their symbol, satanists are said to invert it to show the elements of nature turned against themselves and out of harmony with god s divine plan of balance. ritual calendar: satanism adopted the traditional calendar of witchcraft and celebrates eight major festivals, known as sabbats: february 1 candelmas march 21 spring equinox april 30 walpurgisnacht may 1 beltane june 21 summer solstice august 1 lammas september 23 fall euinox october 31 samhain* december 21 winter solstice 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 290 mystery religions and cults antonszandor lavey started the rebirth of contemporary satanism on walpur

ch two white horns protruded. the cynical might point out that lavey s san francisco-based church headquarters was once a brothel; the purists among the satanists might grumble about how lavey s showbiz approach has demeaned the esoteric allure of their secret rituals; but it is difficult to be dogmatic about the precise rites and liturgies of the black mass. most authorities agree that the early sabbats were held well away from the cities and villages on large areas of flat ground. many covens preferred hilly ground, even mountain- 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 mystery religions and cults 293 early sabbats were held well away from the cities and villages on large areas of flat ground. sides; but wherever the rituals were held, it

. under torture, many witches told their confessors that satan would conjure up demons to take the place of either sex if human company should run short. each initiate and each member in attendance was required to bring food and drink for the banquet. in the state of poverty and deprivation in which so many peasants lived, it is easy to see why they looked forward to these smorgasbords during the sabbats. wine, beer, and cider were all known by the twelfth century, and attendees were encouraged to drink as well as eat their fill. it seems, in the opinion of many scholars, that the celebrants may have sprinkled liberal dosages of trance-inducing herbs into the communal brew. undoubtedly, such an action was designed to break down the last vestiges of inhibitions that some newcomers might mai

rattray. sex in history. new york: vanguard press, 1952. trevor-roper, h. r. the european witch-craze. new york: harper& row, 1967. williams, charles. witchcraft. new york: meridian books, 1960. catherine montvoisin at her trial in paris in 1680, catherine deshayes, la voisin (c. 1640 1680, boastfully stated that she had sacrificed more than 2,500 children who had their throats slit at her black sabbats. she also claimed that her poisonous potions brought about the deaths of many more jealous husbands, unfaithful wives, and unwanted parents than all the other professional poisoners of paris combined. in 1647, the little girl who would become one of history s most infamous satanists was just another barefooted beggar who had been sent out into the streets to tell fortunes for a few coins f

la voisin had no interest in becoming a grandmother, marguerite had sent her child away to be brought up in the country. while she was becoming wealthy from her performance of the satanic rites, la voisin was unaware that a police official named desgrez, a detective who had arrested madame de brinvilliers (1630 1676, an aristocratic satanist who specialized in poisons, was closing in on her black sabbats. when his men reported the number of the high-ranking and the high-born who were frequenting the satanist s subterranean chambers, desgrez found himself faced with quite a decision. it would not benefit him to anger so many important people by suggesting that the activities in which they were engaging were wrong. if he arrested la voisin, he would, at least indirectly, be criticizing the m

-ranking and the high-born who were frequenting the satanist s subterranean chambers, desgrez found himself faced with quite a decision. it would not benefit him to anger so many important people by suggesting that the activities in which they were engaging were wrong. if he arrested la voisin, he would, at least indirectly, be criticizing the members of the aristocracy who regularly attended her sabbats and who relied upon her talents as a seeress and a priestess. as desgrez struggled with this dilemma, one of his officers came to him trembling with fear. he had recognized the crest on one of the coaches waiting before la voisin s walls as belonging to none other than madame de montespan (1641 1707, the mistress of king louis xiv. the officer told him that the royal mistress had served as

eress and a priestess. as desgrez struggled with this dilemma, one of his officers came to him trembling with fear. he had recognized the crest on one of the coaches waiting before la voisin s walls as belonging to none other than madame de montespan (1641 1707, the mistress of king louis xiv. the officer told him that the royal mistress had served as the naked, living altar at one of la voisin s sabbats. desgrez brought his evidence and the list of names to his superior, la reynie, head of the chambre ardente. king louis had pledged himself to support the chambre, but the rank of the names on the list, including that of his own mistress, placed him in a politically explosive situation. his advisors cautioned him that a hasty exposure of the decadence of court life t h e g a l e e n c y c

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ster crowley. john dee dr. faust. marie laveau eliphas levi. simon magus pico della mirandola. pythagoras count saint-germain wicca people of wicca margot adler philip emmons (isaac) bonewits raymond buckland gavin frost and yvonne frost gerald brosseau gardner sybil leek margaret alice murray m. macha nightmare starhawk doreen valiente witchcraft familiars the inquisition.the time of the burning sabbats witchcraft trials england. france germany. salem, massachusetts scotland. spain witchhunters jean bodin. henri boguet matthew hopkins. pope innocent iii pierre de lancre introduction the practice of magic and sorcery began in paleolithic times, at least 50,000 years ago, when early humans began to believe that there was supernatural power in a charm, a spell, or a ritual to work good or ev

structured priestcraft as well as a healthy respect for those magicians who could prove their worth as dependable soothsayers. in addition, the mystery schools in greece and rome were popular with aristocrat and commoner alike and kept alive the mystical impulse in both cultures. many researchers have drawn comparisons between certain of the mystery school traditions and the great festivals, the sabbats of the witches as they gathered in the forests of europe. when constantine the great (d. 337) legally sanctioned christianity throughout the roman empire, he in effect granted the early church fathers a kind of dominion over their constituents that they had not previously enjoyed. as the influence of the christian clergy grew in the empire, many of them expressed their opinions that magic

an scholars, and portrayed the craft as devil worship or demonic possession. then, in 1897, charles godfrey leland (1824.1903, an american who moved to england in 1870 to study gypsy love, published aradia: the gospel of the witches, which detailed the rites and beliefs of the old religion that centered upon diana, the goddess of the moon, and her daughter, aradia. although the book presented the sabbats, rituals, spells, charms, and practices of witchcraft from the viewpoint of its ancient practitioners, the book went largely unnoticed by either scholars or the general public. however, a little over 20 years later, dr. margaret alice murray (1863.1963, an egyptologist on staff at the university college in london, began researching the thesis that witchcraft was actually the remnant of an

e o fbrien, priestess and witch, chose to develop her skills as a collaborative ritualist and author. early in her journey on the path of witchcraft, nightmare joined in the formation of reclaiming collective, a network of people who sought to bring together activism with earth-based spirituality and healing. she also participated with the collective in teaching the craft and in performing public sabbats in san francisco. the collective evolved into a craft tradition, and eventually dissolved itself in 1997 and reemerged as a much larger and more inclusive entity. with starhawk, macha nightmare coauthored the pagan book of living and dying: practical rituals, prayers, blessings, and meditations on crossing over (1997, and she is the author of witchcraft and the web: weaving pagan tradition

f the common people and partially because of the tenacity of long-conditioned customs, the celebration of nature worship and various adaptations of the ancient mystery religions came to be practiced in secret. on those occasions when such seasonal nature celebrations were witnessed by members of the christian clergy, the gatherings were condemned as expressions of witchcraft and were named gblack sabbats, h to distinguish the ceremonies as the complete opposite of the true and holy sabbath days. the horned god was deemed to be satan, and the goddess believed to be diana, goddess of the moon and the hunt. for the serfs, the observance of the old nature worship was an expression of their conscious or unconscious yen to throw off the yoke of feudalism. the rulers had imposed the christian god

urned so that they might see each other. a wild dance such as this, which was essentially circular in movement, would need little help from the drugged drinks to bring about a condition of vertigo in the most hearty of dancers. the celebration lasted the entire night, and the crowd did not disperse until the crowing of the cock the following morning. reports of regular celebrations of the various sabbats came from all over europe. an estimated 25,000 attended such rituals in the countrysides of southern france and around the black forest region of germany. as rumors of even larger gatherings spread throughout the land, the nobility and the churchmen decided to squelch such expressions out of existence with the use of the hideous machinery of the inquisition. even the most innocent amusemen

ive 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 110 magic and sorcery people into his fold. under his interrogations, pierre and his son george, of the gandillon family of werewolves, also confessed to having sexual liaisons with the devil. boguet was also fascinated by the accounts that witches gave under torture concerning the festivals of the black sabbats and condemned them as mocking the high christian festivals. in his records, boguet noted that such sabbats most often occurred on thursday nights at the stroke of midnight and lasted until cock-crow. he also managed to wring confessions out of witches that they did, indeed, fly to such sabbats astride sticks and brooms. he also got witches to confess that the sabbats began always with the

TRUE HISTORY OF WITCHCRAFT

on the witchburning mania which swept like a plague over much of europe during the transition from medieval world to modern that it was just that; a mania, a delusion in the minds of christian clergymen and state authorities; that is, there were no witches, only the innocent victims of the witch hunt. further, this humanist argument goes, the `witchcraft' of satanic worship, broomstick riding, of sabbats and devil-marks, was a rather late invention, borrowing but little from remaining memories of actual prechristian paganism. we have seen a resurrection of this mania in the 1980s flurry over `satanic sacrificial' cults, with as little evidence "the concept of the heresy of witchcraft was frankly regarded as a new invention, both by the theologians and by the public" writes dr. rossell hope

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

plaisir qu on n en peut exprimer: que ceux qui y vont trouvent le temps si court, force de plaisir et de contentment, qu ils n en peuvent sortir sans un merveilleux regret, de mani re qu il leur tarde infiniment qu ils n y reviennent. marie de la ralde, aag e de vingt huict ans, tr s-belle femme, laquelle a quitt cette abomination puis cinq ou six ans, d pose qu elle a est sorci re et fr quen les sabbats puis l aage de dix ans, y ayant est men e la premi re fois par marissans femme de sarrauch, et apr s son decez le diable l y menoit luy mesme. que la premi re fois generative powers 229 that the first time she was there she saw the devil in the shape of a trunk of a tree, without feet, but apparently sitting in a pulpit, with some form of a human face, very obscure; but since she had often

s de qualit de toute sortes, tant de chefs de famille et tant de maistresses des maisons principales dudict pa s, tant de gens voilez, qu elle pr supposent grans parcequ ils se cachent et veulent estre incognus, qu elle croyent et prennent tr s grand honneur et tiltre de bonne fortune d y estre receu s. marie d aspilcou tte, habitante de handaya, aag e de dix neuf ans, dict qu elle a fr quent les sabbats puis l aage de sept ans, et qu elle y sut conduitte la premi re fois par catherine de moleres qui a depuis est ex cut e mort, luy ayant est maintenu, qu elle avoit charg le haut mal par son seul attouchment un fort generative powers 231 she had withdrawn from her relations with satan. that the devil appeared in the form of a goat, having a tail and under it the face of a black man, which s

TYSON DONALD NEW MILLENNIUM MAGIC

ing bonfires, or colored lines drawn in the sand, was erected as the focus for magical forces. the modern rebirth of wicca (a conscious attempt to revive the deification of nature) shows a regression to the nomadic type of magical worship, where the temple is formed by convening a group of worshippers, often but not necessarily thirteen in number, on the eight major feast days of the year, called sabbats. wor- ship takes place (ideally) out-of-doors with only the magic circle to act as the walls of the psychically erected temple. modern pagans, because they welcome uncritically the forces of magic and because they are fiercely devoted to their beliefs, usually succeed in filling their tem- ples of the imagination with light, which they personify as the great goddess, the soul of the world

ey are fiercely devoted to their beliefs, usually succeed in filling their tem- ples of the imagination with light, which they personify as the great goddess, the soul of the world. however, it can happen that wiccan covens become mere social clubs or, what is worse, sexual theaters of the absurd. when this occurs, their magic circles are as empty and as useless as the cathedrals in rome, and the sabbats degenerate into mere mockeries of the divine creative principle, however it may be conceived. there is a third kind of temple that is never entered except by the faithful. it cannot be profaned because when its worshippers pass out its doors, it ceases to exist. it is without a name because it belongs to no set place. all peoples of the world worship in it together, yet it is only large en

stival days observed by mod- ern witches. these days form the spokes of a wheel, when the year is consid- ered to be a circle. the solstices and equinoxes, called the quarter days because they divide the year into equal quarters, are bisected by the four pagan festivals oimelc (february 2, beltane (may i, lughnassadh (august l, and samhain (october 31, which are termed the cross-quarter days. the sabbats are distinguished from esbats, which are lesser celebrations that may be observed irregularly throughout the year, but are ofien tied to each cycle of the moon. sabbats are for worship, esbats are for ritual work. self, perceived: also called the lower self. what is perceived to constitute a human being by that person-the body, thoughts, memory, feelings, sensations, will, identity. what t

WICCA EIGHT SABBATS OF WITCHCRAFT

tiptoe catspaw. slide and creep. but why? what for? how? who? when! where did it all begin 'you don't know, do you' asks carapace clavicle moundshroud climbing out under the pile of leaves under the halloween tree 'you don't really know--ray bradbury from 'the halloween tree* samhain. all hallows. all hallow's eve. hallow e'en. halloween. the most magical night of the year. exactly opposite eight sabbats of witchcraft get any book for free on: www.abika.com 3 beltane on the wheel of the year, halloween is beltane's dark twin. a night of glowing jack-o-lanterns, bobbing for apples, tricks or treats, and dressing in costume. a night of ghost stories and seances, tarot card readings and scrying with mirrors. a night of power, when the veil that separates our world from the otherworld is at it

nd divine what the coming year holds. these two themes, celebrating the dead and divining the future, are inexorably intertwined in samhain, as they are likely to be in any new year's celebration. as a feast of the dead, it was believed the dead could, if they wished, return to the land of the living for this one night, to celebrate with their family, tribe, or clan. and so the great burial eight sabbats of witchcraft get any book for free on: www.abika.com 4 mounds of ireland (sidh mounds) were opened up, with lighted torches lining the walls, so the dead could find their way. extra places were set at the table and food set out for any who had died that year. and there are many stories that tell of irish heroes making raids on the underworld while the gates of faery stood open, though all

a mirror. your future spouse will then appear over your shoulder. or, peel an apple, making sure the peeling comes off in one long strand, reciting 'i pare this apple round and round again/ my sweetheart's name to flourish on the plain/ i fling the unbroken paring o'er my head/ my sweetheart's letter on the ground to read' or, you might set a snail to crawl through the ashes of your hearth. eight sabbats of witchcraft get any book for free on: www.abika.com 5 the considerate little creature will then spell out the initial letter as it moves. perhaps the most famous icon of the holiday is the jack-o-lantern. various authorities attribute it to either scottish or irish origin. however, it seems clear that it was used as a lantern by people who traveled the road this night, the scary face to

is an ironic fact that the newer, self-created covens tend to use the older name of the holiday, samhain, which they have discovered through modern research. while the older hereditary and traditional covens often use the newer name, halloween, which has been handed down through oral tradition within their coven (this is often holds true for the names of the other holidays, as well. one may eight sabbats of witchcraft get any book for free on: www.abika.com 6 often get an indication of a coven's antiquity by noting what names it uses for the holidays) with such an important holiday, witches often hold two distinct celebrations. first, a large halloween party for non-craft friends, often held on the previous weekend. and second, a coven ritual held on halloween night itself, late enough so

ed at how enthusiastically we pagans celebrate the 'christmas' season. even though we prefer to use the word 'yule, and our celebrations may peak a few days before the 25th, we nonetheless follow many of the traditional customs of the season: decorated trees, carolling, presents, yule logs, and mistletoe. we might even go so far as putting up a 'nativity set, though for us the three central eight sabbats of witchcraft get any book for free on: www.abika.com 7 characters are likely to be interpreted as mother nature, father time, and the baby sun-god. none of this will come as a surprise to anyone who knows the true history of the holiday, of course. in fact, if truth be known, the holiday of christmas has always been more pagan than christian, with it's associations of nordic divination, c

w testament as historical evidence, this reference may point to sometime in the spring as the time of jesus's birth. this is because the lambing season occurs in the spring and that is the only time when shepherds are likely to 'watch their flocks by night- to make sure the lambing goes well. knowing this, the eastern half of the church continued to reject december 25, preferring a 'movable eight sabbats of witchcraft get any book for free on: www.abika.com 8 date' fixed by their astrologers according to the moon. thus, despite its shaky start (for over three centuries, no one knew when jesus was supposed to have been born, december 25 finally began to catch on. by 529, it was a civic holiday, and all work or public business (except that of cooks, bakers, or any that contributed to the del

calendar, one of the four quarter-days of the year, but a very important one. this year (1988) it occurs on december 21st at 9:28 am cst. pagan customs are still enthusiastically followed. once, the yule log had been the center of the celebration. it was lighted on the eve of the solstice (it should light on the first try) and must be kept burning for twelve hours, for good luck. it should eight sabbats of witchcraft get any book for free on: www.abika.com 9 be made of ash. later, the yule log was replaced by the yule tree but, instead of burning it, burning candles were placed on it. in christianity, protestants might claim that martin luther invented the custom, and catholics might grant st. boniface the honor, but the custom can demonstrably be traced back through the roman saturnalia

we can share many common customs with our christian friends, albeit with a slightly different interpretation. and thus we all share in the beauty of this most magical of seasons, when the mother goddess once again gives birth to the baby sun-god and sets the wheel in motion again. to conclude with a long-overdue paraphrase 'goddess bless us, every one' c a n d l e m a s: the light returns= eight sabbats of witchcraft get any book for free on: www.abika.com 10 by mike nichols it seems quite impossible that the holiday of candlemas should be considered the beginning of spring. here in the heartland, february 2nd may see a blanket of snow mantling the mother. or, if the snows have gone, you may be sure the days are filled with drizzle, slush, and steel-grey skies- the dreariest weather of th

people into believing that she was a goddess. for some reason, the irish swallowed this (there is no limit to what the irish imagination can convince itself of. for example, they also came to believe that brigit was the 'foster-mother' of jesus, giving no thought to the implausibility of jesus having spent his boyhood in ireland) brigit's holiday was chiefly marked by the kindling of sacred eight sabbats of witchcraft get any book for free on: www.abika.com 11 fires, since she symbolized the fire of birth and healing, the fire of the forge, and the fire of poetic inspiration. bonfires were lighted on the beacon tors, and chandlers celebrated their special holiday. the roman church was quick to confiscate this symbolism as well, using 'candlemas' as the day to bless all the church candles t

'six more weeks' of bad weather (i.e, until the next old holiday, lady day. this custom is ancient. an old british rhyme tells us that 'if candlemas day be bright and clear, there'll be two winters in the year' actually, all of the cross-quarter days can be used as 'inverse' weather predictors, whereas the quarter-days are used as 'direct' weather predictors. like the other high holidays or great sabbats of the witches' year, candlemas is sometimes celebrated on it's alternate date, astrologically determined by the sun's reaching 15-degrees aquarius, or candlemas old style (in 1988, february 3rd, at 9:03 am cst. another holiday that gets mixed up in this is valentine's day. ozark folklorist vance randolf makes this quite clear by noting that the old-timers used to celebrate groundhog's day

WICCA WITCHCRAFT TODAY

as rather intelligent was suspect and the old cry was 'kill them all; the lord will know his own' but the trouble in killing off all the more intelligent people was the loss to the community. so the massacre was stopped in the end; but most of the members of the cult were then dead and only a few were left to carry on. these were chiefly the associates who had been initiated. instead of the great sabbats with perhaps a thousand or more attendants it became a small meeting in private houses, probably a dozen or so according to the size of the room. the numbers being few, they were no longer able to gain power, to rise to the hyperaesthetic state by means of hundreds of wild dancers shrieking wildly, and they had to use other secret methods to induce this state. this came easily to the desce

ngs but dancing and feasting among themselves. it was also well known that at times six thousand people were present at one sabbat. it may or may not be a coincidence, but the idea of chivalry arose about that time. in an age when women were treated as drudges, and churchmen seriously debated whether they had souls or not, the lesser nobles, that is, the class of people who were apt to attend the sabbats, suddenly evolved a code of deference to women. it amounted to placing certain gracious ladies on pedestals and treating them with the greatest possible respect. at first it seems it was only to those ladies who would 'play the game, so to speak; but in time it led to the mending of manners towards the whole sex. had this a connection with the cult of the goddess? the normans took some of

their opponents. if things had been let alone some of the more startling practices would have ceased, or have been performed only in private. but in 1318, and again in 1320, pope john xxii issued ferocious bulls against witchcraft pronoun-ing it to be heresy. in the resulting persecution, which continued for centuries, the people of the heaths were practically exterminated. there were no more big sabbats, as the organisation was crushed and the surviving members were either in the households of nobles or among the secret cult members. the early trials show us what happened. people said 'we are good christians; we have always done these things so as to reap a good harvest' in many cases it was the parish priest who had led the fertility rites, and the people said they had not been told it w

any of the stock charges and with unnatural vice. how far they, or some of them, were technically guilty is ground for dispute, but very many were doubtless innocent of any conscious heresy. mr. hughes goes on to say that the witch cult conducted a black mass where christian practices were ridiculed and the devil received homage and praise. again, let me assure him that though i have been to many sabbats i have seen nothing resembling the practices he accuses us of, unless he is thinking of the ceremony of the 'cakes and wine' which may be an imitation of the ancient christian agape, the love feast, though i think it is much older. i do not say that the black mass has never been celebrated, but i do say that it is not done by witches, to the best of my knowledge. we must accept the fact th

Return to Occult Library Index



Related Matches
abyss adept adversary ages ahriman air algol altar ancient angel arts astral awakening az azazel babalon baphomet beast beasts beltane black blood cain candles celestial ceremonial ceremonies chalice chaos children christian christians christianity church circle conscious consciousness craft cross crowley crown cult cycle daemon darkness dead death deification demon demons depths devil diana divine dragon dreaming dream dreams earth egyptian elements energy equinox equinoxes evil fallen familiar familiars father fire flesh fly force forces form forms france gates gathering gnosis goat god gods goddess guardian heart hecate hell history holy horned horns human infernal initiate initiates initiation initiatory invocation djinn key king knowledge lilith living london lord lucifer luciferian lunar magic magick magical magickal magician manifestation medieval meditation michael mind mirror modern moon mother mysteries mystery natural nature north order pagan pagans pan people physical plane power powers priest psyche quarters queen re reality red religion religions religious rite rites ritual rituals sabbat sabbats sabbath sabbatic samael samhain satan satanic satanism saturn secret serpent set seven sex sexual shades shadow shadows shaitan skull solar solstice solstices sorcerer sorcerers sorcery soul spirit spirits spiritual star state summer sun symbol symbolism teaching temple three tradition trance transformation tree truth union universal vampyre vampirism vampyric void water white wicca wiccan wiccans wisdom witch witches witchcraft wolf women world worship


http://www.hollywoodinsiders.net
MWLibCreator Ver.2 By:Michael Wynn