Michael Wynn's Occult Reference Library
SABBATIC

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ALEISTER CROWLEY THE QABALAH

eemer is truer. see my explanation of the 5=6 ritual (equinox, no. iii. 361. rah ynda, the lord of the earth. note 361 denotes the 3 supernals, the 6 members of ruach, and malkuth. this name of god therefore embraces all the 10 sephiroth. 365. an important number, though not in the pure qabalah. see the canon. meiqras and abraxas in greek. 370. really more important for part ii. cu, creation. the sabbatic goat in his highest aspect. this shows the whole of creation as matter and spirit. the material 3, the spiritual 7, and all cancelling to zero. also \lc= peace. 400. the letter t, the universe. it is the square of 20, the wheel of fortune, and shows the universe as the sphere of fortune the samsara-cakkram, where karma, which fools call chance, rules. 400 is the total number of the sephir

ALEISTER CROWLEY EQ I 5

o. iii. 361. adni hartz, the lord of the earth. note 361 denotes the 3 supernals, the 6 members of ruach, and malkuth. this name of god therefore embraces all the 10 sephiroth. 365. an important number, though not in the pure qabalah. see "the cannon" mu epsilon iota theta rho alpha sigma and alpha beta rho alpha chi alpha sigma in greek. 370. really more important for part ii. osh, creation. the sabbatic goat in his highest aspect. this shows the whole of creation as matter and spirit. the material 3, the spiritual 7, and all cancelling to zero. also shlm= peace. 400. the letter hb:taw "the universe" it is the square of 20 "the wheel of fortune" and shows the universe therefore as the sphere of fortune- the samsara-cakkram, where karma, which fools call chance, rules. 400 is the total num

ALEISTER CROWLEY EQUINOX EQ I 4 2

t haphazard, and in their place she has cultivated the unknowable and andrew lang! if the utilitarian progress in the next few years as he has in the last, soon we shall have some socialistic fellah depriving the world of its last great monuments, and building labourers' cottages out of the stones and bricks of the pyramids, because they are so very much more useful "solve" is the cry to-day; the sabbatic finger of the goat points upwards, yet on the clouds of darkness does it scrawl a sigil of light. a new god stirs in the womb of its mother; we can see his form, dim and red, in the cavern of time. dare we pronounce his name? yea! it is horus, horus the child, reborn amsu the good shepherd, who will lead us out of the sheepish stupidity of to-day. how many understand this mystery? perhaps

BEHOLDERS OF NIGHT

the sun and the moon respectively. evolution itself is possible when the mind reaches back to the primal well of darkness, which holds the secrets of our origins and luciferic divinity, from then liberation is an available process of the divine gift. iii) saturn, the watchers and luciferian spirits the saturnian mysteries[7] is only one avenue of magical exploration which may be explored within a sabbatic context, not to, by any means, destroy an ongoing tradition but rather develop it. through such excellent magical focuses, from the fraturnitias saturni to the work of stephen edred flowers, which at face point is unrelated, the sabbatic gnosis itself is closely related by means of effective initiatory material. the luciferian path itself is reflective of this gnosis, known by the essence

rkness of the soul. the workings of saturn are focused within darkness, and the possibility therein. the self-alchemical process of moving through the sphere of saturn is relative to darkness in that the initiate moves through the chthonic realms of the earth (satanas or mephistopheles, or the demonium of the earth, from which one then rises through the higher octaves of saturn (lucifer. within a sabbatic sense, the arcanum of lucifer is presented in the dual essence of self-liberation, isolation and transformation. just as lucifer/azazel fell from the sphere of light to the darkness of the earth, shall a new knowledge be gained in the exploration of the chthonic realms of the psyche. from tasting and knowing the darkness shall the light be controlled and mastered unto the self. one of the

um of lucifer is presented in the dual essence of self-liberation, isolation and transformation. just as lucifer/azazel fell from the sphere of light to the darkness of the earth, shall a new knowledge be gained in the exploration of the chthonic realms of the psyche. from tasting and knowing the darkness shall the light be controlled and mastered unto the self. one of the specific focuses of the sabbatic path is one rising to acknowledge that the only god is the self, from which all other god and goddess find their existence in, it is from the well spring of the abyss (the subconscious) that we nourish our great famulus and demonium of the depths. the individual will then soon realize that there is no god and there is no devil, yet we as the image of the adversary, are both god and the ma

k of the secret alphabet which ye all shall scribe on the walls of the sunless palace, scribe your name in the black book of the dead, with the witchblood of your veins, you are all my children, of lilith-hecate, your father is ahriman, lord of phantoms and darkness. lilith in nox umbra by michael ford the dragon itself holds a significant role within the darker and self-liberating aspects of the sabbatic path, being specifically a evocation of latent forms from which we become. considering the dragon itself is a model or form of the adversary, the symbolism of the red and black dragon are present. the red dragon itself is shaitan or samael, the dual aspects of self-liberation and transformation. as the red dragon is a mirror or exteriorized (viewed as a form outside the self) form of the

and transformation. as the red dragon is a mirror or exteriorized (viewed as a form outside the self) form of the primal self, the dragon is also a form of ourselves developed and initiated into the luciferian mysteries. the dragon itself as the adversary is viewed in the initiatory context as both shaitan and lilith, the beholders of night. the dragon itself is considered the center point of the sabbatic arcanum, the initiatory path of the serpent, which coils and encircles the spirit or psyche of the individual. arimanius frowned, the author foul of evil, how with shades from his dire mansion, he deformed the works of oromazes, turned to noxious heat the solar beam, that foodful earth might parch (yasht xix.11,12) the black dragon is symbolized as ahriman, the averse force of darkness an

os of the divine feminine or lunar essence is explored through a godform relation to this goddess, thus the magician invokes az to understand the feminine within. it is the serpent and dragon which are the immortal avatars of the well of the imagination, the blood pool of immortality and the endless existence of the psyche. death and the grave exists a challenge and significance within the shadow sabbatic path, being of two primary points. one is that death and darkness is a challenging image and concept which the magician must overcome mentally to invoke a higher point of self-initiation, to understand opposites and their dual meaning. the second is that death is a gateway of self-transformation and thus the relation of the vampyre and the grave is this; that the developed and isolated ps

that death is a gateway of self-transformation and thus the relation of the vampyre and the grave is this; that the developed and isolated psyche strives for survival beyond the grave, that the mind may prove immortal to exist thus as the fallen angels or watchers. the dragon of darkness is our freedom within the nightside world of atavisms and the lesser and greater famulus of the self, that the sabbatic path awakens our potential as gods and goddesses. reach forth into the shadow, for it is there that lucifer and iblis emerge, and through the nightside may the gates of immortality open. i wish to thank those who have offered friendship, assistance and their own ideas in whatever way that it manifests: douglas grant, armiluss faust, charles gonzales, aaron besson, frater scorpius nokmet

lf, the unity of the sethian god form of the individual. see azothoz, lords of the left hand path by stephen flowers and the diabolicon by michael aquino [7] fire and ice and lords of the left hand path by stephen flowers [8] ayn al-qozat explained iblis/satan as the gateway between worlds, or the imagination from which we shall manifest ideas [9] shades of algol, a grimoire of left hand path and sabbatic witchcraft by michael w. ford [10] see yatuk dinoih by michael w. fo d joseph travis, dean, college of arts and sciences the office of graduate studies has verified and approved the above named committee members. ii i dedicate this work to my parents, george and wanda bell, for their limitless and unconditional support in all of my endeavors. iii acknowledgements i would like to take a mo

BLACK WITCHCRAFT

qat which means in the darkness, the path. the order of phosphorus is symbolic of fire illuminated from clay, of light emerging from darkness. the magicians and witches of this 'skir-hand' guild are 2 equally focused on not only low sorcery, but utilizing the hidden nature of darkness to reveal light within themselves. 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

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

CASTING THE CIRCLE

f the dead or grave soil) on the altar, places the point of her athame in it and says "i exorcise thee, o creature of water, the my sacred will exorcises from this all things unwilling to manifest according to my desire. bring the warmth and stillness of the great unconscious, that my flesh becomes a mirror of my waking in the dream. the athame should now be held and the magician enters the grand sabbatic circle. awaken now from the sleep of the mind, that i summon the spirits of strength and silent victory, from which my being shall emerge. guarded in the light of prometheus, the state of self- love shall produce kindness and love for those around me. so much that i may fortify myself through the emergence of godhood. facing the north, anthame pointed: angels of the north, which walks of

CHAOS MAGICK AND LUCIFERISM

orning star) and seek a light in another area of understanding. lucifer sought to free humanity from its sheep condition, all the while fought by the anthropomorphic-created god. god is chaos invariably and lucifer sought to manipulate this power, which the morning star has done successfully. the watchers and the nephilim understood this fact clearly and so did their will in the same fashion. the sabbatic bloodline of those descended from fallen angels is present clearly in this age, equaled with those who were spiritual heirs as well. the craft taught by the fallen angels is further outlined in my the book of the witch moon, which further introduces what can be considered disciplined chaos sorcery. the methods of chaos magick are based within the theories of the universe being subject to

CULTUS SABBATI

all of your knowledge of your past. it actively takes your past, present, and future and creates from them a gate to the eternal. it takes from the eternal and makes a gate for its manifestation through your life, which is afterall the magical link for the great work. pause at the threshold, touch the real, and move on. there's a universe waitiuncultus sabbati: provenance, dream and magistry the sabbatic craft is a name for a nameless faith. it is a term used to describe an ongoing tradition of sorcerous wisdom, an initiatory path proceeding from both immediate vision and historical succession. in a historical sense, the sabbatic craft is usefully set against the background of both rural british folk-magic, the so called cunning-craft, and the learned practices of european high ritual mag

, but here and there fragments of lore have been passed down to the present-day. in instances where the custodians of lore and ritual have been ardent students of the magical artes, the fragments have coalesced to establish streams of self-conscious tradition. where two or more of these streams conjoin a river is born, and it is from such a confluence that the present-day cultus of the so-called 'sabbatic craft tradition' emerges. cultus sabbati is a body of magical initiates who practise both solitary and collective rituals, whose lineal tradition/s descend, in both oral and textual forms, from surviving 19th century cunning-folk and ritual magic practice. it is not claimed that we practise the very same rites, spells and so forth of the 16/17th century cunning-folk, for it is the very na

a greater body of lore, some old, some new- yet all constant in vivification from the timeless wellspring of dream. for as time passes, the circle hearkens to the spirits patron to its heritage, and through dream and spirit-mediumship the circle fleshes itself and moves forward. the authenticity of our work does not rest in antiquity, it is active through present and on-going vision. traditional sabbatic craft often employs demonological names and imagery as part of a cipher to convey a gnosis of luciferian self-liberation. similarly, and as aforesaid, rituals may also utilise christian forms and terms, both as part of long-standing custom and as part of a sorcerous intent to willfully re-orientate culturally accumulated 'belief' to magical purposes. the positive and negative aspects of t

'the iconostasis of blasphemy' and readers are directed there for more detailed understanding of this matter. one must be wise to discern the use of veil upon veil: the use of demonological terms should not be misconstrued as advocacy for vulgar 'satanism 'black magic' or such like; neither should our positive use of judaeo-christian terms imply religious adherence in any conventional sense. the sabbatic craft uses sorcerous teachings of a specialised gnostic character, an outer part of which combines a coded use of both luciferic and christo -pagan terms. one must be careful to interpret this; it is a test! few pass beyond it. a defining feature of the cultus is its specialised use of the mythos of the medieval and early modern european witches' sabbath as the basis and idiom for its rit

ry that is the witches' sabbath is esoterically understood as the atemporal reality of our ritual. when perceived anew through praxis, dream and spiritmediumship, the myriad motifs of the sabbath yield new wisdom and serve as wholly apposite cyphers for the teachings of oneiric flight, atavistic transformation, wortcunning, divination, ritualisation, dual observance, spirit-worship, and so forth. sabbatic symbology has thus been utilised to encode and narrate the teachings accumulated and still developing in our tradition. dreaming and the mutual translation of dreamt ritual and ritual-as-dreamt form the basic rationale and context for our work. the active discourse between initiates and our spirit-patrons inspires and motivates this dreaming. this is demonstrably manifest in the magical a

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ver; 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 sister, the wife of henry sidgwick (first president of the society for psychical research, he became interested in psychic phenome

been brought to life again; and that their society was a confraternity of all those who had passed through this training in common. belloc, jeanne (ca. 1609) an alleged witch of the labourd 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 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 with those of the sorcerers proper, and after this ceremony they believed themselves to be fairies. in eighteenth-century montmorillin in poitou, in a portion of an ancient temple was discovered a bas-relief with the figure of a naked woman carved upon it, and it is not unlikely, according to j. collin de plancy (author of dictionnaire infernal, 6th ed, 1803, that this figur

FREEMASONS SATANISM AND SYMBOLISM

ned goat" another title for satan. masonic and occult symbols illustrated is a book in which dr. burns says "in a book on witchcraft, the complete book of witchcraft and demonology. the caption states that he is 'the horned god of the witches, symbol of sex incarnate [p. 51] and if you look at his right hand you will see baphomet making the sign of the devil's triad "baphomet is also known as the sabbatic goat, in whose form satan is to be worshipped at the witches' sabbath [frank gaynor, dictionary of mysticism, new york, philosophical library, 1953, p. 24] then, we discovered that baphomet is officially approved as a symbol of the church of satan [the occult emporium, winter, 1993-1994, p. 54] and that it is worn by the priest of satan [ibid, 1990-1991, p. 26] since albert pike linked ba

FULLER J F C SECRET WISDOM OF THE QABALAH

nd evil; they are, as we have already mentioned, symbolized by yakhin and boaz, the pillars of solomon's temple, and flow into kether through the fifty gates of binah, 50 being the numerical value of kl (lk) which means gall h, or the gunderstanding of all h. moses failed to open the fiftieth of these gates had he done so he would have become the messiah of israel. when the messiah does come, the sabbatic millenary will be accomplished; all israel will be blessed, 16 and will become one nation in the lord 17- that is to say, this world will be inhabited solely by the chosen people. there is the energy of the serpent of genesis, nchsh (nachash) and the energy of the brazen serpent which healed the afflicted israelites, mshich (messiah. both have the same numerical values, namely 358; conseq

GOETIA LUCIFERIAN

and other homes, he did so in an experiment of will. while on the surface, he had appeared to consciously evoke the goetic spirits to appease his carnal desires, and other material quests; subconsciously he was breaking ground for the development of the will. the lemegethon or goetia as it is called is indeed a forbidden yet essential tool in magical practice. in specific areas of what is termed sabbatic or luciferian sorcery and magick, a definitive purpose is expounded in the nature of the goetic spirits. magick as itself is defined to raise one up, to ascend. as magick is a celestial work, which defines and strengthens the will (or the will strengthens magick) so that a union be brought with the baphometic statements, as above, so below. the goetia is a work of black magick. one often

the moon, lilitu az drakul so it is done! tools of art the circle the circle is an old boundary which was used back from the eldest days of magical practice, specifically the sumerian word zisurru, which is the circle drawn in flour. the flour itself is known as qemu, such aspects of primal sorcery have survived to the present age in various cultures, in voudon practices and even thelemic magick, sabbatic and luciferian witchcraft. the flour circle is not by any means a must, one may create an ourabouris levianthanic boundary which is symbolic of the self encircled, that fascination and self-enchantment leads to the gates of the infernal and celestial peaks of magick light, the awakening of ones will and divinity. the circle should be understood as the essence of the self, that it is the b

en 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 of the crimson

imon sometimes appears as an angelick spirit with a flaming sword. his office is guardian of the path through leviathan, the guardian of the depths and subconscious. 41 j buer buer is a demon of ones becoming and self-initiation through philosophy and instinct. buer should respond to the sorcerer by the means inspiration which leads to one seeking answers and results via work itself. buer is also sabbatic familiar, giving the sorcerer insight and learning inspiration into wort cunning, herbalism, ect. buer is also a healing spirit and governs 50 legions of spirits. k gusion gusion is a spirit of divination as well as being a guide in the communication with the shades of the dead. gusion is also a spirit which instinctually passes on concepts and ideals in honor and dignity. the sorcerer th

e barriers of time. this may involve but is not limited to total environments, advanced sorcery techniques which crystallize areas of ones surroundings to give a stronger appearance of time slowing. foras is a spirit to invoke in areas of one stimulating a discipline to exercise and physically challenge the self towards improvement. 51 f asmoday asmoday is a great king, being a fountain source of sabbatic/luciferian witchcraft and primal sorcery. asmodai appears as a demon with three heads bull, a man and a ram, also a tail of a serpent and spits flames. his feet are webbed as a goose and sits upon an infernal dragon. asmoday appears with a lance and spear, the color of the flag on the banner is crimson with a black dragon upon it. he is the choice power under amaymon. this powerful daemon

s excellent familiars who may build and strengthen the towers of self. he governs 50 legions of spirits. 58 r shan shan/shaz/shax is a great marquis who appears in the form of a dove, who speaks with a rough and hoarse voice. this spirit may take way hearing and sight, and may destroy perception. it is written that shan steals money out of the house of kings, which in an initiatory context of the sabbatic path, shan guides the sorcerer s astral spirit to the sabbat and reveals secrets unto him/her. shan brings horses to the magician, which is the nightmare or sabbatic steed. one must summon shan in the evocation circle, the very meeting place of all spirits. the magician will then enter the circle to ensorcel himself in this essence. shan may also reveal hidden things and that which is not

GOLDEN CHAIN AND THE LONELY ROAD

of the second order of the hermetic order of the golden dawn international, do hearby this date_ recommend_ known as_ to membership in full standing to the second order, and to undergo the adeptus minor inititation on. 3 supreme chief_ chief adept of the temple of isis_ co-chief of the temple of isis__the golden chain and the lonely road: 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

an apology in advance. nonetheless, it is hoped that the broad schemata as given below will serve to clarify and to deepen an awareness of the matter in ways hitherto unexplored. with this intent the following article is offered as a stepping-stone to the wiser future of the way and its children. passing the fire-brand of tubalo-lucifer: ritual initiation the customary method of entrance into the sabbatic tradition is via formal ritual induction. this can take various forms, ranging from the simplest act of ritual 'authorisation' to the so-called 'grand array' of the full sabbatic ceremony. within the cultus sabbati there are various concurrent lineal streams, and it is from their example that i shall draw in the discussion below. the founding lineage of the cultus is that of 'the red snak

uitable, the candidate is then asked to undergo a ceremony called 'the rite of dedication. this formally acknowledges their aspiration and magically 'places the step' onto the path. after the dedication rite a period of formal instruction begins, lasting one year and one day. during this time the novitiate and initiator embark on a pilgrimage which leads both full-circle around the horizon of the sabbatic mysteries. for the candidate, the deed of walking the circle becomes a journey around the perimeter of the soul, a microcosmic quest to ensorcel the all-possible of his or her own self-existence. having successfully passed through the period of tuition and the various ordeals and austerities which it demands, the novitiate is 'summoned- formally entreated to undergo the rite of initiation

tegorically distinct. what is it that distinguishes one lineage from another? it is primarily the particular knowledge and characteristic customs of a particular master-pupil chain of transmission which marks one from another. because of this, a single practitioner may study under different teachers to receive different bodies of knowledge and to receive to 'power' of distinct lineal paths of the sabbatic gnosis. so long as each lineage is appreciated for its own autonomous integrity, an individual can possess authority in a number of different streams without compromise. a broad experiential basis is commendable, but it is the unique transmission (see below) which validates the path of such a wayfaring journeyman. of all the diverse aspects involved in the process of formal ritual initiat

the flesh; the bestial ancestry of an individual is 'raised, made self-conscious in his sentient physicality; the animal-headed god is realised! another notable example is 'the devil's masquerade: the initiation rite of draku-ezhu, the 'grand famulus' of the crooked path teachings. this particular mystery-rite obtains the meeting, soul to soul, between the aspirant and the deity. in the stream of sabbatic wisdom descended from yelda paterson through zos vel thanatos (austin osman spare, there is a line of transmission facilitated by the 'passing -on' of a spirit-familiar. in its contemporary manifestation this arcanum has itself 'fleshed out' via the medium of a mystery-rite 'the black eagle rite, simply named after the spirit itself. this instance in itself serves to illustrate that a cer

essages being 'fleshed out' using the bases of traditional ritual structures, but enhanced and developed as the dream so dictates. it is indeed considered a talent and a blessing from the gods if someone has the power to dream viridically- that is to dream true, with a mind made green 'fertile as old eden. as in the matter of unique transmission, if someone receives a dream of initiation into the sabbatic mysteries, then that dream is considered to impart its own lineal transmission: the lineage of the silver thread. it does not comport the same empowerment as that of formal ritual induction, but then neither does a formal rite carry the same power as a dream wherein one meets with the gods face-to-face. often these matters overlap and provide insights into the other. however it must be st

'elixirs' convey strange knowledges, far beyond the grasp of mortal aspirations. furthermore, we should also give thought to the transmission of gnosis between adepts via their own sexual fluids. a fully empowered consort is a vehicle for the magical current, his or her blood and bodily fluids are media for the powers of the arte and its patron deities. in rites performed by higher adepts of the sabbatic mysteries the witches' supper is literally of 'flesh and blood- of semen and vaginal elixirs. for it is known that the seasons of the moon are refracted through the vessel of the priestess and that the issue of her sexual mouth contains the secrets (secret-ions) of the gnosis in a fluidic hypostasis. likewise the seed of a priest is the numinous medium for the powers of the godhead and fo

en 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 of textual transmission is sometimes utilised, most often accompanied by a psychic linking between bestower and recipient. the lineage of the serpent-cross is one such example of a sabbatic lineage externally supported by textual transmissions and internally augmented via psychic connectivity. in its case, the original motivation of the lineage is oneirically derived and its method of implementation is in accord with dream-tuition. where the lonely road guides us, where the black book- the grimoire unknown- is revealed as a tome of some mage's labours and from his own hand i

o ascend a great peak of barren rocks; each possesses its own arcana. we can submit ourselves to such vital trials and seek them out with an intrepid heart. to the master of the lonely road such ordeals are allies, companions and advisors upon a path with but few mortal compatriots. conclusion: initiation is a bridge with one end whilst it is evident that there is a broad range in the typology of sabbatic initiations as operative in the contemporary observance of the cunning-craft, such differentiation does not adhere to artificial borders; type is not strictly separated from type. in the reality of practice, one form overlaps with another and numerous combinations arise according to circumstantial requirements. nonetheless, an awareness of different types permits us to gain a more refined

attained mastery upon the path, but until that time we must seize each chance and turn each opportunity into a tryst between the soul of man and the spirit of initiation. in the name of the nameless, so must it be! andrew d. chumbley is the presiding magister of the cultus sabbati and is an initiated kaula-tantrika of the uttara kaula sampradaya. he is the author of the azoetia: a grimoire of the sabbatic tradition (xoanon, 1992 and fulgur, 2000, qutub: the point (fulgur, 1995. and the dragon-book.(private, 1997. a new edition of the azoetia is soon to be available from bcm fulgur, london, wc1n 3xx. the author may be contacted at: p.o.box 1821, chelmsford, cm1 3th graham hancock fingerprints of the gods 15 6 there is no civilization known to history that had the capacity or need to survey

HEKAS

ss of the sun-god, destroyed by fire each day, utterly and finally; but each day brought its own supply of the enemies of ra, and of the dead, and the beings which were consumed in the pits of fire one day were not the same, though they belonged to the same classes, as those which had been burnt up the day befoonthe cauldron no.74 hekas in beginning this article upon the nature of the traditional sabbatic mysteries it is pertinent for me to qualify my own position and thus make some statement of the initiatic provenance which permits me to write authoritatively upon these matters. it is therefore that i make some statement of my own position in the craft- at the time of writing this article and for the past few years i have been serving as the magister of the cultus sabbati; having receive

sition and thus make some statement of the initiatic provenance which permits me to write authoritatively upon these matters. it is therefore that i make some statement of my own position in the craft- at the time of writing this article and for the past few years i have been serving as the magister of the cultus sabbati; having received the formal passing-on of the power from two lineages of the sabbatic tradition, both of which pre-date those modern revivalist forms of witchcraft, which have become generically, nominalised as "wicca. both of my informing catenae of initiation are currently focused in essex, although the members of various cells and the resources drawn upon by them are scattered throughout a much wider area with the consequence that the zones of governance served by the c

in mind that our lineal descent by other roots has affiliations with a catena of high magicians dating back many centuries, namely the o.t.o, and has established links upon the inner with various other bodies of transmission and thus the contexts in which the nature and functions of the cultus sabbati may be interpreted are many and diverse. beyond what i have stated here regarding myself and the sabbatic cult, some readers may already be familiar with my work through the book which i had published in 1992, namely the azoetia: a grimoire of the sabbatic craft- a work wherein i sought to define the quintessential principles of the arte magical as they are specifically transmitted within the tradition of the sabbatic mysteries, and thus it is to this work that the interested reader may have

characteristic or distinction, which underlies the true function of the arte. by this measure, we may then determine that any practice or activity which does not refine or develop consciousness is divorced from the true function of magick, and is thus redundant. i make this definition with a distinct purpose in mind, namely it's bearing upon the current survivals and the present re-vivals of the sabbatic tradition with regard, to the emphasis placed upon the preservation of old practices. the forms utilised by the sabbatic cultus in the practice of it's craft, the ritual choreography and geometry, the myths, the ritual instruments and so on and so on. are based upon a number of principles which govern function. principles which, although definable, are highly subtle in essence, being univ

n great emphasis placed upon the antiquity of the spell/rite/technique, etc. but little reference to the actual knowledge encoded in the practice. it is the preservation of the forms irrespective of their function which seems to be foremost in the presentation of material as being old and genuine craft. this is of value from a historical and an antiquarian point of view, but to an initiate of the sabbatic tradition, it is a perspective misaligned to it's nature, and this is perhaps why, in discussions of the sabbatic tradition those who are still using ritual forms designed with a function out of context to their own lives will often cling to these forms and defend them as if they were the very thing of magic itself. when the form used is bereft of the current which once informed it, it is

ned to it's nature, and this is perhaps why, in discussions of the sabbatic tradition those who are still using ritual forms designed with a function out of context to their own lives will often cling to these forms and defend them as if they were the very thing of magic itself. when the form used is bereft of the current which once informed it, it is merely a fossil and no longer of utility. the sabbatic tradition is continually evolving; nothing is lost when we slough off the outgrown skins of the past and move on. the intrinsic nature and functions of the tradition cannot be lost because they are transmitted from initiate to initiate entire whenever the passing-on of power occurs. it is in the ritual act of transmission that the current is passed on in the circle; when this transmission

or a number of diverse and even contrary interpretations of lore and modes of practice, but on the inner there is a congruency of the tradition preserved in the principle afore-mentioned; the 'scattered' effect of external diversity within systematic representations has an overall effect, that of permitting maximisation of the current's transmission in the outer; upon the inner the grammar of the sabbatic lore permits the most individualised recensions of the tradition to function harmoniously within a group context. this has been proven true in practice and is not an attempt to represent an ideal framework. the distinctions made above regarding form and function are sometimes difficult to detect since many of the structures and techniques used by craft are consistent and have almost alway

actices, merely the re-assessment of their context and interpretation, for very often the old spells are the best- and for very good reasons. i have deliberately been specific only insofar as will permit the maximum interpretation of these words by the traditional, or otherwise, and in as many ways as possible with regard to their own work. andrew chumbley_ the cauldron no.75 hekas origins of the sabbatic tradition in discussing the origins of the sabbatic tradition one may assume a number of differing perspectives- anthropological, socio-historical, metaphysical, mytho-poetic an so on..i have read numerous theories expounding speculative notions about the craft's antiquity or modernity, and also a few pieces written by those with first-hand experience of old craft practices. in the former

e are forms of old craft practices which are identical to those of both ceremonialists and shamans; underlying the surface structures which establish the accurate function of a practice in a given context there are the principles which constitute the very essence of the tradition: the circle of the craft is the arena of eternity! returning more specifically to the matter of the origination of the sabbatic tradition, we may establish a more fruitful enquiry by opening up more than one area of derivation and thus demonstrate a nativity of the craft which is like both a seed-scattered field and a single ear of corn. the emphasis placed upon the importance of basic circle-craft within sabbatic lore is indicative of a simple truth which is only to be known by those who have experienced it at fi

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

hes' lesser rite of meeting where each initiate gives account of their recent work to the master and mistress of the circle; there is a persian word identical esbat, meaning 'to prove' or 'to give account. baphomet- the 'idol' said to have been worshipped by the templars. it's form was that of a goat's head with a torch between the horns and thus is identical to the sabbatic goat: an icon used in sabbatic cult to denote certain arcana. in arabic the word is analogous to aby-fi-hamat-'the black head of wisdom' or 'seat of knowledge' and constitutes a cipher of certain secret practices used in sects and tribes preserving a gnosis of ancient origin in persia and from thence disseminated through the migration of arab peoples and influences into europe and spain: the arabic triliteral root fhm

ral root fhm forms the words meaning 'to perceive, understand 'wisdom' and 'black. the symbol of the goat with a torch, to indicate intellect, betwixt it's horns was a symbol of the aniza tribe, as was a sign identical to that called 'the witches foot- this served as the tribal mark or wasm. we may go on to give yet further examples which will provide links between the words used today within the sabbatic rites and mysteries and their counterparts throughout the world both today and in antiquity; but it is here of use to merely give these few examples and thus infer the wealth of interconnection which the seeker may avail himself of. the manner in which terms are spread like the 'scattering' of seeds and the etymology of certain code-words indicates that aspects of the sabbatic tradition a

sion of historical conjecture and will, for the present, to be withheld. i merely reiterate the point that the entire history of the sabbat lies within it's own circle; in our myths and rites there are footprints, the witchmarks of eld, which will reveal these secrets at such a time when star, heart and hearth are aligned a-right. there is a thread of ancient gnosis which lies in the hands of the sabbatic initiate whether he know it or not- it remains there to empower his work. we should however not neglect to mention egypt, for it is khem -the black land- that we derive the word which is oft' the first word in the magical rite and which i have given as the title for this article 'hekas. here the word existed in the form heka or hekau meaning 'the power of magick; it is believed to derive

emember that the path upon which you now stand goes both back and forth, across the traverse of all time and space, throughout that self-same design: here lies both hearth and heart! remember too, that this is but one narrative of a tale whose tellings are as many as the tongues which bring it to voice! andrew chumbley *re. the threefold and fourfold symbolism of the crossroads in the traditional sabbatic lore see azoetia: a grimoire of the sabbatic craft. readers interested in the connections made in the course of this article might also be interested to read my book, qutub: the point, which deals in part with the symbolism of the yezidis, mandaeans and connections between the sabbatic and sufic symbolism. further information pertinent to these and tangential area may be gained from the s

INTERVIEW WITH ANDREW CHUMBLEY

ndings of sorcerous knowledge and by the path that connects moment to moment realisation to realisation- it brings consciousness into gnosis. magick in this sense leads to the direct realisation of truth, the mystical apotheosis of the arte magical. yet in the most pragmatic sense, magick is the power to bless, curse, attract, repel, call, banish, heal, hurt, bind or liberate. i consider that the sabbatic craft unites both mystical and the pragmatic dimensions to form transcendental sorcery. thus, whether seemingly high or low in application, magick locates the step and connects the spirit to its location- wheresoever one wanders in thought, word or deed. finally, i would add this: magick brings one to meet death before dying and thus bestows an eternally living wisdom. the light magia rev

t death before dying and thus bestows an eternally living wisdom. the light magia reveals sophia most fair neath the mask of thanatos most foul. rf: define crooked path sorcery. where did this term come from? ac: the term crooked path sorcery refers to a specific corpus of teachings and rituals transmitted from within an inner circle of the cultus sabbati. it is distinguished from other bodies of sabbatic lore by its specialised mode of ritual praxis, its distinctly ophidian cosmogony and manifold pantheon, as well as by its particular ethos of sorcerous mentality. the major body of crooked path teachings is contained in the draconian grimoire and in this form will be published in due course of time. in a general sense, crooked path or via tortuosa implies the deviating continuum of gnosis

a cycle of mystery-rites which may be regarded as initiations into the way of the draconist into the path of the great dragon azhdeha. in essence, the crooked path teachings intend a direct means of autonomous initiation into the knowledge of the magical quintessence. mh: what exactly does the cultus sabbati represent in its outer and public form? ac: cultus sabbati very literally re-presents the sabbatic craft tradition; as a term in the outer it reorientates the actualities and inner dimensions of the tradition via public texts and images books, articles, and artistic forms. in this sense it may best be described as a magical projection an imaging- forth of the hidden to the seen. rf: since the cultus is a closed circle, admitting through formal invitation only, one has to ask the purpos

omens; they can open a path of aspiration or close it forever. speaking for myself, books like azoetia are mystical love-letters to strangers whom i would not otherwise meet. communicable inspiration is the guarantor of spiritual validity. the outer representation of the cultus sabbati permits the curren to communicate and yet to remain, on the inner, a matter undisclosed. mh: what exactly is the sabbatic craft? what are the origins of this name? ac: at an outer level of definition, sabbatic craft describes a corpus of magical practices which self- consciously utilise the imagery and mythos of the witches sabbath as a cipher of ritual, teaching and gnosis. this is not the same as saying that one practises the self-same rituals in the self-same manner as the purported early modern witches o

cted. from what i have learned of previous generations in this and kindred streams of traditional craft, the utilisation of sabbath- imagery had been in process for some time, but during the late 19th century and throughout the 20th century became fully self-conscious. when mythic imagery and direct magical experiences of spirit- flight, faerie convocations, and such like conjoin, the language of sabbatic symbology is actually a very natural vehicle to employ. it is useful at this point to emphasise that traditional craft as a whole embraces many diverse streams of initiation, ritual, custom and spirit-allegiance. i know of at least seven lineages in britain and am quite sure there are many others each with its own character and spiritual individuality. this being said sabbatic craft, as a

n, ritual, custom and spirit-allegiance. i know of at least seven lineages in britain and am quite sure there are many others each with its own character and spiritual individuality. this being said sabbatic craft, as a unifying term denoting a tradition, relates solely to the specific lineages convergent and operative in the cultus sabbati as an initiatic body. however, one can also speak of the sabbatic current as an initiatory line of spirit-power that can inform all who are receptive to its impetus, and which when engaged with beyond names may be understood as a key unto the hidden design of arte. being born of vision, i would say the origin of sabbatic craft lies truly in the circle itself. rf: can you say more about the ritual symbolism of the sabbatic craft on an inner level, partic

to its impetus, and which when engaged with beyond names may be understood as a key unto the hidden design of arte. being born of vision, i would say the origin of sabbatic craft lies truly in the circle itself. rf: can you say more about the ritual symbolism of the sabbatic craft on an inner level, particularly in relation to consciousness? ac: at an inner level of understanding one can speak of sabbatic craft in more subtle ways. the mythic elements of the witches sabbath can be treated as multivalent symbols, each capable of showing innumerable meanings, some historical-temporal, some pointing toward the a-temporal actualities of the sabbath as a field of transcendental magical existence. in azoetia, i wrote that the true meeting-place of the sabbath was at the crossroads of waking, sle

ythic elements of the witches sabbath can be treated as multivalent symbols, each capable of showing innumerable meanings, some historical-temporal, some pointing toward the a-temporal actualities of the sabbath as a field of transcendental magical existence. in azoetia, i wrote that the true meeting-place of the sabbath was at the crossroads of waking, sleeping and mundane dreaming, and that the sabbatic rites were to be experienced and participated in a dimension of true dreaming, in which one goes forth in spirit-flight into the field of the sabbat and there communes directly in its mysteries. whilst one can write about this, the reality is rooted in personal apprehension which can only be gained if the spirits accept you and elect to call you out in dreaming, or if one is fortunate eno

t 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 initiatory tradition and only those who have been so inducted- whether by man or spirit- should speak about it, and even then guardedly. mh: can you explain a little about the actual practice of dreaming on a magical level? ac: every word, deed and thought can empower, magnetise, and establish points of receptivity for a magical dream, likewise any of these means can do the op

it to go forth at will. explanations of dreaming practices when given in a ritual context serve their own purpose they reify the knowledge of the dream and empower the dreams of knowledge. dreaming, like possession, trance and mediumism of various kinds, establishes direct communication with spirits and gods, and thus provides the vital means for the constant informing of one s magical work. the sabbatic craft employs the arcana of dream as a vehicle for the reification of spirit-knowledge: the materialisation of the spirit and the spiritualisation of the material. if any aspire to this kind of spirit-relation and wish to gain knowledge of dreaming, let them go out walking by day away from the company of men, out into the fields of their locality. conscious of their step upon the land, le

understanding can provide other perspectives about continuity. judging from the historical works of henningsen, ginzburg, behringer, pocs, et alia it is evident that motifs and elements of the witches sabbath relate directly to early modern folk beliefs, magical praxis, and attested interactions with dream-conclaves and spirit-hosts. this being so, there is very clear comparison with contemporary sabbatic craft praxis. one might ask whether certain types of praxis yield comparable spirit-communion and thus, despite shifts in values, theology, names, and representations, the experiential actualities of magical practice, spirit-congress and oneiric locus maintain a certain constancy of reality. to comprehend the forms of inner continuity one must not however equate antiquity with authenticit

. one might ask whether certain types of praxis yield comparable spirit-communion and thus, despite shifts in values, theology, names, and representations, the experiential actualities of magical practice, spirit-congress and oneiric locus maintain a certain constancy of reality. to comprehend the forms of inner continuity one must not however equate antiquity with authenticity; the source of the sabbatic craft is of the moment, beyond past and future. the linear perspective of time assumed by historical analysis must be recognised as having limited value when considering and representing the manifestations of a-temporal contexts of experience. rf: have you any plans for new books? ac: in many ways i think new books, or rather their spirits, have plans for me! i have never sought to write

idation of xoanon as a magical vehicle for reification, augmenting the freedom to move its focus of will betwixt the worlds of men and spirits. the publication of ars philtron marked an extremely important shift; it began to move the focus away from myself as the sole authority in the cultus as it is outwardly perceived. i hope that in forthcoming years, as we publish more and more works by other sabbatic initiates, our readership will begin to comprehend that the cultus has several visionary perspectives and that each has an importance in its own right as well as in the context of the tradition as a whole. mh: do you recognise the concept of self- initiation or self-dedication as a legitimate act or process for those who cannot or do not want to work within a coven structure and wish to f

i prefer to use the term solitary initiation. i think self- initiation is something of a misnomer; initiation is always a matter of relation and transformation, whether that be between prentice and master or aspirant and deity. one initiates the other and the relations between both are transformed to a new status, usually through the transmission of new kinds of knowledge to the initiand. in the sabbatic craft, solitary initiation or the lonely road is recognised as a vital aspect of every practitioner s path and the understanding of solitude is subject to many levels of interpretation. autonomy is the key virtue, irrespective of whether one practices in human convocation or alone in the ever-present company of spirits. as regards the rituals of solitary initiation, i am aware of seven ma

, one may speak about a body of lore that exists in the old craft which incorporates a gnostic faith in the divine serpent of light, in the host of the gregori, in the children of earth sired by the watchers, in the lineage of descent via lilith, mahazael, cain, tubal-cain, naamah, and the clans of the wanderers onward to the present-day initiates of arte. speaking from my knowledge of the ophite-sabbatic lore within the cultus, its historical provenance is primarily rooted in oral transmission. nonetheless, beyond the passing of word from mouth to ear, there are many diverse linkages which prefigure the complex form seen in the present-day mythos. in previous generations traditional craft has shared certain features with the societies of horsemanry; reverence for cain is one such element

crality is reversed, another strand of genealogy is obviously to biblical texts where various elements of the mythos are present. biblical sources likewise connect to the apocrypha, pseudepigrapha, jewish folklore and even manichaean texts as avenues of influence. however, whilst one could explain the presence of cain and lilith with recourse to such sources, contesting some kind of dependence of sabbatic lore upon christian, jewish et al demonologies, this fails to appreciate the unique and self- sustaining complex of the craft mythos in itself. the teachings of traditional craft utilise a cipher of luciferian antinomianism which renders cain and lilith, our blessed primogenitors, as the bearers of light from the ancient serpent. the overcoming of adam by lilith and the murder of abel by

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

ngs bring new impulses to the earth while living and beyond, and thus effect the work of the prince of darkness in creating the historical conditions needed for certain qualities to come to exist in mankind such as bravery, curiosity, love, and contemplation. this order has many outward names, but only one essen tinvocation of our lord of midnight, mahazhael-deval, being a conjuration of the high sabbatic witch-father copyright by andrew d. chumbley in the present-day recension of the sabbatic craft tradition there are a number of deities and spirits who are honoured and adored as patrons of our arte. amongst these is the circle of the eight witch-fathers and eight witch-mothers, who collectively are revered as the retinue of the faithful gods. the sixteen lords and ladies of the faithful

LIBER LVII

r is truer. see my explanation of the 5=6 ritual (equinox, no. iii. 361. rah ynda, the lord of the earth. note 361 denotes the 3 supernals, the 6 members of ruach, and malkuth. this name of god therefore embraces all the 10 sephiroth. 365. an important number, though not in the pure qabalah. see .the canon..55 meiqras and abraxas in greek. 370. really more important for part ii. co, creation. the sabbatic goat in his highest aspect. this shows the whole of creation as matter and spirit. the material 3, the spiritual 7, and all cancelling to zero. also \lc= peace. 400. the letter t .the universe. it is the square of 20 .the wheel of fortune. and shows the universe as the sphere of fortune.the samsara-cakkram, where karma, which fools call chance, rules. 400 is the total number of the sephir

LUCIFERIAN INITIATION VIA NOCTURNE

ding or sitting within it. candles should surround the circle and the initiate should be within. the wand should be previously used in the art of evocation and goetic sorcery. the sigils surrounding the circle make up along with the center the sigil of lucifer, so that the initiate is actually calling down the essence of the serpentine mind, the luciferian core of the self as a background for the sabbatic initiation. each small part manifests as a whole in the end. the initial ceremony should be a banishing ritual, and before a bath to cleanse the body for the actual initiation. anoint with oil, incense within the temple to allow the mind entrance into the astral mysteries. by closing your eyes and focusing on a small dot which slowly becomes a torch, imagine the light growing closer and c

ll as the sounds of the musick and the goats grow muffled and dim. by the four winds and the four watchtowers, i call thee angels of silence to bless my initiation. by the call of lilith, grant me passage through the fields of night. from the womb of the mother i emerge with the caul, the stain of witchblood. open your eyes stand and face the altar, staring intently into the mirror: by night, the sabbatic honor of being, the dreamer shall ride the back of the owl, this is the awakening of the dark flesh! eko, eko, asmodee! banish and close circle1 luciferian s o r c e r y luciferian& sethanic magick 2 luciferian sorcery by michael w. ford akhtya seker arimanius illustrated by elda isela ford published by succubus publishing p.o. box 926344 houston, tx 77292 usa e-mail: nachttoter@aol.com m

LUCIFERIAN SORCERY AND SET TYPHON

roach than some chaos magick aspects. the luciferian path is one of luciferian self-deification, from which set emerges behind as the bearer of the black flame. it is time to usher forth a challenging, a potent new form of witchcraft, a return to primal sorcery with the highest aspects of the sethian, ahrimanic or luciferian spirit. this article was originally published in a setian publication as sabbatic sorcery and set and has since been advanced accordingly and fully updated. suggested reading: luciferian witchcraft by michael fialuciferian witchcraft a modern approach to a medieval magickal art- an introduction by micheal ford 2001 by the oath of belial and saturn, the awakening of hidden light the lifting of flesh through dream and chant i call upon thee, asmodeus, devil lord of the w

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

he magickal art through practice and discipline. those who enter the gates of witchcraft will automatically view the very gate of the left hand path. very few will enter this infernal tread, as it brings one to the ultimate personal power of self-deification. many are not able to understand this state of being, the ascent to become god or goddess, thus either failing and loosing their mind in the sabbatic circles of time or renouncing to a much kinder garden path. the luciferian witchcraft tradition of the order of phosphorus respects all paths that lead to human advancement and knowledge, including those of the white light persuasion. we consider that every individual has the right to believe and practice what he or she wills, unless it harms another unjustifiably. the order of phosphorus

mon, meaning a guardian spirit. a demon in modern context (according to toph) is a spirit or intelligence which can be related to ones evil genius, or hidden self, or the holy guardian angel, which is a perfected manifestation of the self in anthropomorphic form. the devil would not lead us to death and fire, but to life, creation, pleasure, ecstasy and wisdom. lucifer has been described within a sabbatic context before, specifically as the husband of diana from the legend originating from italian folklore. lucifer (the sun) was the husband of diana (the moon; the two were joined in a great union of opposites. it is the development of the individual towards a partial solitary path which opens each aspect of initiation towards the advancement of the human spirit. this means positive evoluti

h and asmodeus. the awakening and dedication chant (performed by candlelight indoors or out. if outdoors, cast your circle in flour "by the rights of pleasure may flesh procreate from within. mother of the sabbath, lilith i awaken to the mysteries of our craft. i dedicate my being to the path from which my blood dictates. by the mysteries of the goat and the serpent i come to thee. i walk now the sabbatic path, reborn under the luciferic shadows and promethean light! cain, wanderer of the desert dawn, embrace now my way which is our way, that thy mysteries are revealed through dedication! shaitan asmodeus belial lilith hecate eko, eko lucife eluciferian witchcraft-the mystery revealed by michael ford 2001 there is a path which reveal the manes of the dead, there is a path from which the wi

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

witchcraft with the dark and shadow elements of sorcery and magick. written by michael ford, the book of the witch moon is a dangerous tome of black magick that offers a direct gnosis for the individual, while considering they are of stable mind. another avenue of doctrine if you will is based on luciferian magick, which is the modeling of spirit by that of the opposer, the bringer of light. the sabbatic mysteries as they are essential separated into two specific areas of workings. the right side of the path is the magickal path that is the holy aspects of ones personal development. he/she will seek to expand consciousness and gain the attainment of his/her holy guardian angel, the true will or direction of life in which you shall journey. this is also the path of healing, of perfecting t

lim was strong. the legends of the watchers and nephilim move on to describe the great flood, which killed many of them. while their bodies died, their spirits did not, and certain spirits of the watchers still walk the earth inspiring the lore of the wise, from the shadows of the dead. this lore exists within our minds and holds strength within our minds eye. the initiate into the shadows of the sabbatic path understands the darkness and light within he/she, how to master it and use the insight to improve his or her life. the luciferian path is one of knowledge and must be held with an open mind. different paths teach many different things, and should be understood as suucin the united states of america on acid-free paper to all free thinkers, past, present, and ever to be this page inten

MASTERING WITCHCRAFT

w you can even smell the rank goaty smell of the beast! it is cernunnos himself, the horned one in his dark semianimal form with rearing antlers and erect phallus, eyes burning like coals in the forest gloom. finish your call to the north, and see him vividly in your mind's eye standing in the east outside the perimeter of your charmed triangle. you may visualize him as the classical god pan, the sabbatic goat or even as that figure of elizabethan romance, robin good-fellow, or puck. these are all but faces worn by cernunnos, god of the witches! invocation to the horned one eko; eko azarak! eko; eko zomelak! eko; eko cernunnos! eko; eko; arada! bagabi lacha bachabe; lamac cahi achababa, karellyos! lamac lamac bachalyas; cabahagy sabalyas, baryolas! lagoz atha cabyolas; samahac atha femyola

MICHAEL FORD A RITE OF THE WEREWOLF

age 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 from which the sabbatic practitioner emerges. it is in this highest empyrean13 realms of which light is best experienced, the air and astral plane, from which all wind rushes about you like a tornado, where flame and sun envelopes your being and your astral body is purified by flame. the embodiment of wisdom in western occultism is view in the anthropomorphic form of baphomet, called also the sabbatic goat14. th

ights, the astral plane which leads to the psyche or genius revealed. see the key of solomon the king by s.l. mathers, the symbolism of angels (higher octave) and demons (lower octave or infernal spirits. this term is inextricably the same as celestial, the sabbat of luciferian light. 14 baphomet is a magickal transformation of being. baphomet, being the head of wisdom, is related to cain in some sabbatic and luciferian circles. 15 the people of the lie, or practitioners of witchcraft, see yatuk dinoih by the present author. 9 necromantic shade. by the wealth of symbolism there is indeed much to develop from be ready to grasp that which was always slightly out of reach by dream, that fleeting moment of truth not so lightly fallen before you. there was a group of so-called witches which wer

MICHAEL FORD BOOK OF CAIN

iferian path, and as i wrote it, studied it and then prepared this text i have further come into being. i hope those who read this work understand that it is a ritual in progress, that each sentence fans the flames of the dragon and his consort, lilith, the mother of the witch path. cain has presented me with different elements to think about and to further encourage others to develop what is the sabbatic and luciferian path. when staring into the mirror, cain appears his very mask of set-an is shown to me. become! akhtya seker arimanius veneficus, vox barathrum toph prepared march 22nd, known as the day of rebellion of set against osiris. succubus publishing phosphorus inner publications front cover- cain sigil by elda isela ford grand luciferian circle blood moon and further developed by

forth! unveiled in the nightside do i come forth! that i walk the path of dragon born, caster of the first circle of emerald and crimson flame. gatekeeper and horned shape shifter open forth the fiery path! illuminate the blackened flame! shall i awake the serpent born in the devil s skin cain i summon thee! tubal-qayin as it is sometimes spelled is the blacksmith whose forge is the heart of the sabbatic craft. the child of asmodeus (called often samael) and lilith, is considered the bringer of gnosis to humanity. other legends give tubal cain as the child of samael and eve, and that in congress the dragon spit filth into her and bore cain. tubal cain was demonized as the brother who killed abel, his so-called brother. it was cain, within the region of the middle east, sparked the forge w

osis to humanity. other legends give tubal cain as the child of samael and eve, and that in congress the dragon spit filth into her and bore cain. tubal cain was demonized as the brother who killed abel, his so-called brother. it was cain, within the region of the middle east, sparked the forge which brought the initiation given to man by shaitan the opposer, or in a modern context, lucifer. from sabbatic sorcery, michael w. ford. casting the shadow of cain phosphorus solitary circle casting this is a small ritual designed to imbibe the sorcerer with a focused current of being, the dedication of the path of cainnite antinomianism. one may use the grand sabbatic (luciferian) circle as a means of antinomianian self-deification, immolation of the spirit by the assumption of the mask of the wi

MICHAEL W FORD THE VAMPIRE GATE

. 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 go forth in whatever form it desires. the witch or sorcerer who is able to attend the sabbat has

he practice of daeva-yasna. yezidi [kurdish] considered devil worshippers by outsiders, the yezidi are those who are dedicated to malak tauus, the peacock angel, also called shaitan 89 or lucifer. in the meshaf resh, the black book, azazel is the first angel, created before any other. he is considered most beautiful and is the one who teaches and enlightens humanity. in the areas of yatuk dinoih, sabbatic and luciferian sorcery, transformation occurs by the embrace and becoming of the opposing force, or adversarial (antinomian) ideas within the self. the initiate moves through the magical current to strengthen his or her own being. in a modern context, malak (angel) tauus (peacock) is the symbol of solar enlightenment, wisdom and beautiful developed being. 90 luciferian witchcraft by micha

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

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 brotherhood of saturn the god of the saturnian sphere is baphomet temohpab, being a angel-demon of both a positive and negative side. in azothoz, lucifer is the baphometic spirit which presents in lyrical prose the sides of the adversary, in terms of sethanic (of set) witchcraft and the left hand path. set is presented in azothoz as the egyptian g

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

ch in itself, is not entirely the case. nature is both beautiful, positive and light filled however also destructive, murderous, predatory and black. this is a significant balance point in which individuals should be aware, and able to reflect with balance. wicca is a powerful tool for those ultimately kind at heart, who may weave magick within their own life to a certain end. dark witchcraft, or sabbatic magick, is a balance of light and dark energies. witchcraft is a tool of the luciferian spirit, and the god forms of sabbatic magick are very much akin to the self exploring individual seeking godhead through ascending. sorcery is an extension of witchcraft as they are based upon the powers of the earth associated with water, air and fire. these together lead the individual towards a high

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

e. waite dogme et rituel de la haute magie part ii: the ritual of transcendental magic by eliphas levi (alphonse louis constant) translated by a. e. waite. originally published by rider& company, england, 1896. transcribed and converted to adobe acrobat format by benjamin rowe, january, 2002. typeset in bauer bodoni, goudy text, and waters titling. part ii: the ritual of transcendental magic the sabbatic goat 1 introduction knowest thou that old queen of the world who is on the march always and wearies never? every uncurbed passion, every selfish pleasure, every licentious energy of humanity, and all its tyrannous weakness, go before the sordid mistress of our tearful valley, and, scythe in hand, these indefatigable labourers reap their eternal harvest. that queen is old as time, but her

RUBY TABLET OF SET

ii aes, 1:03 a.m. i found myself standing between two enormous, jagged pinnacles of rock, facing across a plain to where a large, black trapezohedron pyramid stood. the air resonated with the rhythmic beating of a deep gong. all around i saw dark shapes of men and women indulging in sexual activity of all descriptions, especially sado-masochistic. moans of agony and ecstasy disturbed the air. the sabbatic goat presented itself to me, and i kissed its hindquarters. it led me through the groaning throng into the pyramid. once within, the gong note became higher, of a different tone altogether. the inner chamber was also black, with a central trapezoidal altar. a pearly light hovered above this, within which i saw a multi-faceted black sphere of obsidian, within which in turn a silver averse

SABBATIC KABALA OF THE CROOKED PATH

s note: i have found the tpastmasters international organisation to be extremely helpful in this area, providing extensive training and opportunities for practice to its members on a regular basis. interested setians can obtain information about t.i. membership and their program by writing to toastmasters international, p.o. box 10400, santa ana, ca 92711, usa here the ruby tablet of set endpethe sabbatic kabala of the crooked path by: nicholaj frisvold, 2001 andrew d. chumbleys azo tia( xoanon publishers, 1992) is divided into 11 cells or aats, houses of power. there should also be mentioned that the book also contains another book (book one) that will not be discussed in this short treatise. the number 11 not chosen at random since it is the half of the sacred alphabet and the aats thems

4-95. on the pages following a fivefold routine as a ritualistic formulae is revealed so it s clear that the aats function as the mounting points of corporeal form. the formulae can be summed up in the following: i+ will+ desire+ belief= result. some of you might find a strong reference in the work of the british sorcerer austin osman spare through this formulae and the importance of spare in the sabbatic current is vast. these five points can be summed up as the entering into the void, the application of the bindu of light, the emanation of the bindus rays leading to the sensory capturation of the being called forth culminating with the absorption in silence of the force in action that has been compelled through signs and rituals set forth in the void. there should also be said that this

he ages. the mouth peh is connected to mars and the power of the tower in the arcane of the tarot. this is significant due to the disruptive nature of the joining of the external within the internal in these kinds of operations. mysteries connected to the luchiferian gnosis are inherent and implicit in this cell and will blossom into full flower in the forthcoming cells (p. 233-236p. 237-238) the sabbatic kabala displays a formulae for eroto-manic behaviour on behalf of the high priest towards the use of the tower as the external and therefore aggressive component in the communion. the priest become the vessel and the container of the powers drawn upon, mainly through the mystery of the sexual eucharist. it also reflects its double -natured house of power (or sah) in the tetragrammic vesse

SORCERIES OF ZOS

oes exist independently of the human organism. as explained in images and oracles of austin osman spare, spare was initiated into the vital current of ancient and creative sorcery by an aged woman named paterson, who claimed decent form a line of salem witches. the formation of spare's cult of the zos and the kia owes much to his contact with witch paterson who provides the model for many of his 'sabbatic' drawings and paintings. much of the occult lore that she transmitted to him suffuses two of his books- the book of pleasure and the focus of life. in the last years of his life he embodied further esoteric researches in a grimoire which he had intended publishing as a sequel to his two other books. although death prevented its publication, the manuscript survives, and the substance of th

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

ist rendition of notorious cuban guerilla leader che gueverra does bear a remarkable resemblance to eliphas levi's famous drawing of baphomet, complete with the stars on their respective heads. baphles me! 107 a baphomet wall plaque and wall sculpture sold by an occult mail order store, along with a "seal of babalon" and the brotherhood a a wall plaque (the atlantean brotherhood. also offered: a "sabbatic goat" amulet, described as satanist eliphas levi's "baphomet god of the witches" 108 la codex magica the grand master of a satanic secret society in the country of greece wears a goat's head. the irregular pentagram with an image of baphomet filling up the interior spaces is called the "goat of mendes" it is yet another representation of satan. president george herbert walker bush. we do

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

the instructions recorded in the great grimoires, books filled with rites, rituals, incantations, conjurations, and evocations of demonic entities. the deity most often invoked by the dark sorcerer of medieval times to the present day is satanas, a direct descendant of 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 magic and sorcery 51 baphomet: the sabbatic goat from the 1896 edition of transcendental magic (fortean picture library) egyptian set and an alias for the persians f ahriman, the muslims f iblis, the hebrews f asmodeus and beelzebub, and pan, the goatfooted nature god of the greeks, who became the image of satan in the common mind. in addition to satan, the master creator of evil, there were many other ancient gods who had been tra

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

ra brings to light a new perception of witchcraft and sorcery, how it may be explored in a positive manner and a challenging path way into the shadow. nox umbra contains a sigillic formula which opens the reader to the spirit of the book, shaitan of midnight the initiatory guide of the path. beautifully illustrated by elda isela ford, the witch artist known for her work in book of the witch moon, sabbatic sorcery, azothoz and yatuk dinoih. also featured are illustrations by british hereditary witch nathan 7 harris whose art along with elda s opens the gates of necroerotic dreams of those who dare to walk this path. the forbidden formula is presented within this grimoire as something which creates angels and demons. nox umbra unveils methods of creating vampyric familiars, night-born spirit

en 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 isolation of the psyche. this process of becoming is a process in the luciferian and sabbatic left hand path guild in houston, texas. this leads to an illumination of the black flame through the initiatory model of cain, the wanderer. this grimoire, containing two direct invocations to cain, is an interesting text for those interested in the more shadowed and luciferian practices of the witchcraft (not wicca. illustrated by elda isela ford, the book of cain offers both initiatory

d and unknown since middle eastern and arabic grimoires emerged in western culture. the path of yatus (demons who wander the earth as nomads) as revealed through the yatuk dinoih (witchcraft and sorcery) is a lesser known and even lesser understood religion. the original first edition of yatuk dinoih by michael ford presented only a glimpse at this system of averse shadow sorcery. in the terms of sabbatic or luciferian sorcery, the yatuk dinoih provides a powerful model for initiatory practice of the adversary, the perpetual opposition of the universal order. the yatuk dinoih is a system of persian sorcery, developed by practice of a sabbatic/luciferian guild in houston, texas, who were working through zoroastrian symbolism and brought the western left hand path focus to its fold. ultimate

of non-union with the natural order, that is by the antinomian path of individual strength. rewritten, reworked and encompassing the persian system of sorcery the yatuk dinoih presents the background and idea of ahriman, the prince of darkness, a sorcerous spirit who is made of darkness (the adversary, who takes the shape and shadow form of a toad, serpent, wolf and dragon. ahriman represents the sabbatic and luciferian adversary formula, the 13 initiatory state of transforming and becoming something other than being dissolved in the natural order. this grimoire presents systems of personal sorcery, in which through the individual works through the godforms of ahriman and az. presented also are goetic evocation and invocation formulas of the daevas (demons) and druj (lie meaning illusion

late consciousness and being is the black light/black flame. this is defined as the fire and perception of being, antinomianism. 3 the book of thoth weiser publications 15 lucifer is found in the higher octave of the sphere of saturn. this mighty angel4 is a revealed source of black light, or intelligence/development/wisdom. lucifer is also a source of brilliance, a state of gnosis from which the sabbatic practitioner emerges. it is in this highest empyrean5 realms of which light is best experienced, the air and astral plane, from which all wind rushes about you like a tornado, where flame and sun envelopes your being and your astral body is purified by flame. the embodiment of wisdom in western occultism is view in the anthropomorphic form of baphomet, called also the sabbatic goat6. the

eights, the astral plane which leads to the psyche or genius revealed. see the key of solomon the king by s.l. mathers, the symbolism of angels (higher octave) and demons (lower octave or infernal spirits. this term is inextricably the same as celestial, the sabbat of luciferian light. 6 baphomet is a magickal transformation of being. baphomet, being the head of wisdom, is related to cain in some sabbatic and luciferian circles. 7 the people of the lie, or practitioners of witchcraft, see yatuk dinoih by the present author. 16 there was a group of so-called witches which were known as the aniza bedouin clan. they were derived in leadership from a man known as abu el- atahiyya (748-c. 828, who was originally a potter but became a strong and influential writer and poet among fellow arabs. at

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

r. berashith. ahab. the god-eater. alice. the sword of song. the star and the garter. the argonauts. goetia. why jesus wept. oracles. orpheus. rosa mundi. gargoyles. collected works, vols. i, ii, and iii. by which, if they have eyes to perceive, they will become sacramental and holy, through the fire-baptism of a new birth, and will hold the key of all mysteries locked in the esoteric sign of the sabbatic goat, the baphomet of mendes, the signatures of solve and coagula. gthe everlasting yea and nay. h a.m.e.n. my faults are more numerous than i care to think of; yet it is without fear or trepidation that i offer this essay to the public. it has been a difficult task. in simple words and complex symbols crowley has written with st. leo. gknow, o man, thy dignity; h and this i have in this

VOX SABBATUM

th the maturing mind; but rarely are broken free from. this may be observed in the individual who from a child grows up believing in some form of christian dogmatic ideals, worship or punishment, the god above 1 sometimes referred to as black magickian. the term black represents wisdom, not ill inspired intent. please refer to the arabic root fhm, meaning black or wisdom. this 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 belo

cted energies stimulated by the activity, thus the imagination brought to a high level on concentration. sabbat lycanthropy is also useful in sexual magick. the practitioners will mentally and visually shape shift during their circle dance, from when the primal and bestial atavism is brought to the surface, they may unite in congress. demons have always been viewed as being able to participate in sabbatic rites throughout the middle ages. while this may indeed only be imagined in old christian levels, those initiated to these mysteries may understand the reality of this via the succubi and incubi. the member of the demon in the rite is always considered cold. in 1572 eva of kenn admitted she had intercourse with a demon, and that it was as cold as an icicle. johan klein in 1698 suggested w

anifested through your physical body. it is essential to begin a strong course of developing and exploring your consciousness, that by challenging, strengthening and developing your mind you start to become something godlike. the black man of the sabbat the sabbat rite is a constant widdershins movement in the realm of dream and twilight, however the pole or axis of the ritual is based around the sabbatic goat, called the black man or the devil of the infernal sabbat. this god form in flesh is always portrayed by the master or magister of the coven, a chosen individual who will wear robes and the mask of sathan. cain is considered a form of the black man in the sabbat as well, the book of cain presents an illustration of cain as the adversary and the sabbatic goat a point of initiation and

f imagined sabbats, while proving very useful to later antinomian night practices- they offer him (the devil) pitch-black candles, or infants navel cords; and kiss him upon the buttocks in the sign of homage (ad signum homagii eum in podicem osculantur. having committed these and vox sabbatum the witches sabbat 31 similar execrable abominations, they proceed to other infamies. 18 the black man or sabbatic goat is the image of desire, which circles about his self are the shades and spirits which dance from the aethyr to the chthonic realms of the earth. the mask of the devil is the anthropomorphic image of darkness absolute, the adversary, the recipient of the osculum infame, the bestower of the witches mark. cain and the earth gods are beholders of this force, it has become through them ju

ough he or she who assumes the mask of the black man. the black riders of poligny, by one named moyset, was known to have initiated pierre bourgot into a coven of werewolves and sorcerers he began a point of initiation by pierre kissing his left hand, which was black and as cold as the dead, and denying christianity. he was led to a sabbat rite which others had green candles with blue flames. the sabbatic goat or black man is the focus point of the ritual sabbatum, the very act against the natural order which aligns the mind with the path of the serpent and dragon. the daemon may appear as one clothed in black, a toad or a cat traditionally. as the black man of the sabbat, one should seek to control and invoke the darkness into the very body you host. begin with a practice of meditation in

ickal transformation. essentially, the black man of the sabbat is the vital axis of the power encircling the ritual. in terms of god forms as masks or symbols of deific power, leviathan represents the circle of being, the daemon which guards the circumference of self and the ritual itself. the crossroads of hecate20 are symbolically visualized and represented within through this rite, wherein the sabbatic goat is the glyph 18 see sabbat, witch and initiator illustration by elda isela ford, cover of book. 19 see the yatuk dinoih second edition by the present author. 20 the symbolic place of magickal practice, the crossroads are traditionally where rites were practiced in honor of hecate and other godforms via nocturna. vox sabbatum the witches sabbat 32 of wisdom, self-illumination, balance

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

ll find all the material overwhelming, so this work is meant to be a guide line and not something set in stone. the purpose of the workbook is as follows to be able to have rituals and a check list of suggested items to use during the ritual. so that the initiate does not have to search through all the books when ritual time approaches. for example say you are to do need a ritual from the booklet sabbatic sorcery but some of the items for the ritual might be in one of the other books or some other reference material. this workbook will not only give you the ritual and items needed (checklist, but will also give you page numbers of the booklets that go along with the specific task that you shall perform. that is the main theme of this workbook. this does not mean skipping booklets or any ot

es 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- earth (night- wand fetish made of human bones. the grand sabbatic circle fetish vessels below are two rituals for grade 0) void and the abyss these are two which specifically are building areas for the initiate. the goetia should be studied (the luciferian version) yatuk dinoih (persian sorcery) second edition 'ritual of infernal union' included here. luciferian sorcery 'casting the shadow of cain' page 22 for the short version and below is the longer v

ic shadow, that angel and daemon are joined! i walk unto the umbrarum rex, the kingdom of shades and the ghost roads- open the gates unto me! guardian of flaming sword and corpse-king of the scepter- open forth the anubian way to me! i behold the center of the eight- rayed black sun- my essence unto seth! azal'ucel! i invoke the bornless baphometic spirit of fire *what is the holy guardian angel- sabbatic familiar- angelic familiar -this is the higher self, what aleister crowley called the true will. the goal of the magician is to create what are twin vessels or pots which contain a solar and lunar essence. the lunar is created first, the contents are based on the sorcerers choice, but generally involve blood, grave soil, semen or sexual fluids (menstrual blood if female, sigils which are

e suggested that this particular role of magickal invocation should still be employed, this version of the summoning of the hga is simplified to a short, concise and effective version which may be memorized easily. in the luciferian work, the practitioner is focusing on widdershins around the triple hermetic circle, or one of his or her own design, from which the quarters may be called. the grand sabbatic circle may be employed also to effective and concise approach to this magick of 7 self-initiation and transformation. in regard to egyptian and medival daemonic summons, a connection therein may be observed. the circle casting is one of which the individual proclaims his and her mastery over their own being, that by moving widdershins around the circle will enflame the self during invocat

and familiars. by exteriorizing ones adversarial aspects of "i" and "being" one 8 may objectively view the essence of self, manifest its strengths again in the union of flesh and mind. the guardian of flaming sword and corpse-king of the scepter is in reference to the illustration by elda isela ford, based on passing through the 'as above, so below' forces of the sethanic path unto the 8-pointed sabbatic/luciferian star sometimes called algol. this ritual was a sethian development of the 'headless one' ritual (worked through by jake stratton-kent and charles gonzales) or 'bornless one' ritual as developed and adapted by aleister crowley and the greek papyrus. one may perform the rite as one of self-isolated stimulation via sex magick. enflame the self through invocation, all the while foc

ister crowley and the greek papyrus. one may perform the rite as one of self-isolated stimulation via sex magick. enflame the self through invocation, all the while focusing upon the luciferian aspects of self, the light and the darkness. task #1: study the luciferian path in base, the difference of sorcery and magick, black magick (lesser and greater. a two page minimum on the foundations of the sabbatic path to the initiate in question. ok for this task you will need read and study both sabbatic sorcery and shades of algol from cover to cover both books. task #2: study of shaitan (satan) the adversary and how the opposer relates to our own self-initiation. the forms of shaitan and how we coommune with this force. a minimum two page essay (with or without artwork) on the essence of shaita

but before that study pages 36 through 39 on leviathan, samael and lilith. task #4 study of the 8 pointed luciferian star- chaos and baphomet. a detailed study in writing of the results 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 bea

of calling by michael w. ford 2001 lucifer sigil by shemyaza. the isolate self, independent and awakened from the fall: lucifer is regarded as the bringer of light, knowledge and perception. reason and insight born from experience, this is the essence of the fallen archon. the higher essence of saturn, lucifer is the union of the angelic with the demonic, the daemon eternal. while the work of the sabbatic path is one of the self being cloaked in darkness and shadow, the initiate within illuminates a light brighter than any star. this is the very essence of lucifer, the promethean fire of independence and willed self perception. this sigil, in it s own unity is the fire of the black flame, the fulgurous flash from which brought the unity of daemon and man to create a divine spirit. 12 the s

l is made of an averse pentagram which signifies divinity brought down to humanity. this is the gift of seth and lilith, who bring knowledge (gnosis) in different forms. he or she who would begin this path of luciferian transcendence must visualize this symbol, expand upon the essence of what it means to them and how it may be a point of direction in their own lesser and greater black magick. the sabbatic path flourishes upon the direction chosen within the lunar (lilith hecate) or solar (lucifer saturnus samael) paths of self-deification. mastery over ones environment through lesser black magick and sorcery. the sorcerous path is one of obstacles and tests, strengthening the self and exploring the very essence of what we are. this sigil also represents the fall and obtaining the knowledge

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 the astral from the physical is essential in the emerging element of the nightside covenant of the luciferian. the most challenging and perhaps dangerous element of the path is the development of the astral body. to build, one

t of the astral body. to build, one must focus and meet the challenges, and the fulfillment of desires upon the dreaming path. the ritual of luciferian transference: let the magician approach the altar, decorated in the elements of seth and the illuminated archon whom fell from the sky. the pentagram facing downwards as the gift of gnosis be above the altar which is contained within the 8 pointed sabbatic star known as algol, the black mirror and sigil of chosen for the working at hand. prepare thyself in the oil of abramelin and lucifer, allowing the five senses to be enflamed by experience, which symbolizes the pentagram of ascension and descending self-perception. robed and with athame, let the guardians of the four quarters be called. when the circle is opened, widdershin around the ve

own alphabet of desire, photocopied and sent to succubus publising. an example of a successful occurrence with the alphabet. examples of how this alphabet works for the individual. the alphabet of desire is the language of the sorcerer, this can be made of symbols and words which represent something to the magician, and may be altered and changed according to the will. read pages 19 through 20 of sabbatic sorcery. task #7 the initiate will seek mastery over the astral plane- partially by waking astral projection or dreaming astral projection, at some instances with solitary karezza or the illumination of the fire serpent. suggested book to read astral dynamics, the use of the herb salvia divinorum is also suggested use. the body of light and body of shadow are explained below. 15 the body

le due to the solar aspects of this spirit, while lilith is female and lunar) of asmoday or ashamdon, a yezidic archangel. samael is considered to some extent connected with the roman light bearer, lucifer whom brings wisdom to mankind. when lucifer becomes the shadow bringer (noctifer) he is revealed as the ancient prince of darkness, set. the hidden gateway within the order of phosphorus is the sabbatic light and union of opposites. samael is the center resulting in the element fire, movement and manifestation. as this is the same as asmodeus, both unite in clarification ascertained through the medium itself. the alchemical formula of self transformation and initiation is through asmodeus, the lord of witchcraft. as the hidden one, asmodeus is the fountainhead for the art of encircling e

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