Michael Wynn's Occult Reference Library
SELF-INITIATION,SELF INITIATION,SELFINITIATION

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A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

their head. the goddess is the archetype or source energy of the ultimate feminine power or principle. all the named goddesses represent aspects of particular qualities of the goddess in different cultures. her consort is the horned god and his representative in the coven is the high priest. though each coven is autonomous, formal wicca follows a system of degrees of learning and does not permit self-initiation. the high priest initiates the female members and the high priestess the male. they celebrate eight sabbats, or seasonal celebrations. there are, however, numerous forms of wicca and of witchcraft, many of which draw on ancient traditions. for example, the feminist dianic wicca, founded in the 1970s, is spiritually descended from the nature religion of the italian witches who worsh

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

referred to as "the fifteen, as a shortcut to spelling out the whole name in cuneiform, was assume. grant made much of "the goddess fifteen" in his study of crowley's system as related to tantricism, without mentioning the name by which this goddess is quite well-known, or even mentioning her native country! after the chapter on zonei, we come to the "book of entrance" which is really a system of self-initiation into the planetary spheres and may have something to do with the planetary arrangement of the steps of the ziggurats of mesopotamia, which were seven storeyed mountains. not much is revealed to the potential candidate for initiation as to how these "gates" work, or what he might find there, save to say that the key of one gate lies in mastering the gate before it. the mad arab was

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

by progress. the word of the law being thelema, whose number is 93, this number should be the canon of a corresponding mass. accordingly, he has expanded i a o by treating the o as an ayin, and then adding vau as prefix and affix. the full word is then vau yod aleph ayin vau whose number is 93. we may analyse this new word in detail and demonstrate that it is a proper hieroglyph of the ritual of self-initiation in this aeon of horus. for the correspondence in the following note, see liber 777. the principal points are these: 31: atu :no: hebrew :no.:correspondence: other :of :of (tarot trump :atu: letters :let: in nature: correspondences :ter: the hiero: v :vau (a nail: 6 :taurus (an :the sun. the son in tephant (osi: english v: earthy sign: tragrammaton (see cap. ris throned: w, or vo: r

he being of the aspirant by steady scientific work; he should not attempt to run before he can walk; he should not wish to go somewhere until he knows for certain whither he wills to go- 205 appendix i. the reader will find excellent classical examples of rituals of magick in the equinox, volume i, in the following places "number i- the supplement contains considerations for preparing a ritual of self-initiation. the supplement is also a perfect model of what a magical record should be, in respect of the form "number ii- on pages 244-288 are given several rituals of initiation. pages 302-317 give an account of certain astral visions. pages 326-332 give a formula for rising on the planes "number iii- pages 151-169 give details of certain magical formulae. pages 170-190 are a very perfect ex

ALEISTER CROWLEY EQUINOX EQ I 1 2

rthly lover one would be on tiptoe of excitement, trembling at every sound, eager, afraid i will, however, rise and open (as for a symbol) the door and the window. oh that the door of my heart were ever open! for he is always there, and always eager to come in. 1.0. i rise and open unto my beloved. may it be granted unto me in the daylight of this day to construct from dclxxi a perfect ritual of self-initiation, so as to avoid the constant difficulty of assuming various god-forms. then let that ritual be a constant and perfect link between us so that at all times i may be perfect in thy knowledge and conversation, o mine holy guardian angel! to whom i have aspired these ten years past. 1.5. and though as it may seem i now compose myself to sleep, i await thee i await thee! 7.35. i arise

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

e probationer who is seeking trial upon the path and is beginning to take his spiritual unfoldment consciously in hand- 281- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 3. the cycle of initiation from the preparatory stage of accepted disciple to that of the master and the still higher grades. these seven crises are each re-enacted during the process of self-initiation into the world of meaning and of reality. they constitute the keynote or the motif of each of the seven initiations. each of these seven initiations permits entry into the state of divine consciousness on each of the seven planes of divine experience and expression. the influences of these seven constellations is symbolised by three triangles and a final synthesis or focal point. e

the individual disciple. you have therefore an expression of the third ray force which the following diagram makes clear: this makes factual and clear that at this time, the signs of balance and of initiation can be intelligently used to produce effects on our earth and this they will immutably do. these statements conclude what i feel it necessary to say at this time. initiation characterised by self-initiation is the demand of man today. the stars declare it and decree it. the hierarchy therefore intentionally collaborates. the crying demand and aspirations of man indicate appreciation of the opportunity and recognised understanding of the proved necessity. the spirit of life enforces this- 323- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust chapt

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

oving forward from that point of tension as a result of its effective action. the door closes behind the initiate, who is now an accepted member of his group, and as the old commentary puts it "its sound in closing informs the watching world that the initiate has passed into a secret place and that to reach him in the real sense they too must pass that door" this conveys the thought of individual self-initiation, to which all must be subjected, and indicates also the loneliness of the initiate as he moves forward. he does not yet understand all that his group as a whole grasps; he is himself not understood by those on the other side of the door. he has sensed for some time the group with which he is now affiliated, and is becoming increasingly aware of their spiritual impersonality, which

BEHOLDERS OF NIGHT

orm of the vampyre, the shadow which grows in the darkness and solitude of psychic seclusion, isolation and loneliness. many forms may be taken by ahriman, from toad to dragon, shadow and wolf. ahriman is the model for our nightside primal conscious, the kingdom of the demonium or infernal realm. this is not a moralistic evil designed to perform harmful deeds against others, but rather a model of self-initiation from which the essence is awakened or discovered through the opposite. the offuscation of the self or lunar eclipse is the night calling of both ahriman and az, from which through the vampyric transformation of self can one reach the consort of ahriman, known as az. az, the primal lilith, the reason that they felt ill at ease was that by eating and drinking they laid themselves ope

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 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 nights

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

en and, after a trial period, are accepted into it and initiated. but supposing you are starting from scratch; a group of friends who are going to form their own coven and, basically, start their own tradition? how does the first person get initiated, so that s/he can initiate the others? similarly, if you are a solitary, not wanting to join a group, how do you go about it? the answer is, through self-initiation. some years ago the majority of witches (myself included) frowned on the very idea of a self-initiation. we didn't stop to think of (a) what might have been done in the "old times, for those living miles from any coven, or (b) how did the first witch get initiated? today some of us at any rate are more enlightened. the self-dedication is exactly that it is a dedicating of oneself t

om various sources, much of it actually contributed by doreen valiente. for a detailed examination of the birth of gardnerian, see janet and stewart farrar's excellent books eight sabbats for witches and the witches way. the gardnerian tradition places emphasis on the goddess over the god, with the female generally lauded over the male. it has a degree system of advancement and does not allow for self-initiation. covens work skyclad and aim to have "perfect couples" equal numbers of male and female, paired. covens are, theoretically at least, autonomous. gardnerian wica is found in most countries around the world. today there are many traditions which base their rites on the gardnerian ones. there are also a large number of groups who call themselves "gardnerian" even though their books of

ither a continuation or a re-creation of the original saxon religion (see notes in lesson 2 regarding the choice of deity names. main features of the tradition are the fact that it has open rituals (all of them are published and available, it has a democratic organization that precludes ego trips and power plays by coven leaders, there can be coven or solitary practice and there is the reality of self-initiation in lieu of coven initiation, if desired. covens are led by priest and/or priestess and decide for themselves whether to work skyclad or robed. the seax-wica is found throughout the united states and in many countries around the world. my book the tree: complete book of saxon witchcraft (weiser, ny 1978) gives the basics of the tradition. in margo adler's book, drawing down the moon

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

their head. the goddess is the archetype or source energy of the ultimate feminine power or principle. all the named goddesses represent aspects of particular qualities of the goddess in different cultures. her consort is the horned god and his representative in the coven is the high priest. though each coven is autonomous, formal wicca follows a system of degrees of learning and does not permit self-initiation. the high priest initiates the female members and the high priestess the male. they celebrate eight sabbats, or seasonal celebrations. there are, however, numerous forms of wicca and of witchcraft, many of which draw on ancient traditions. for example, the feminist dianic wicca, founded in the 1970s, is spiritually descended from the nature religion of the italian witches who worsh

EMPERORS NEW RELIGION CHURCH OF SATAN

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

GOETIA LUCIFERIAN

st and repose. be with 34 me in dreams and in flesh as i desire, yet thou art free to leave this dwelling at will. so it is done. one may command the spirit in the vessel within the triangle, just as one would summon the spirit into visible appearance. 35 36 the shemhamphorasch a bael bael is a spirit of shape shifting by the cat (stealth and instinct, by toad (the form of ahriman, the gateway of self-initiation of the devil or anglican witchcraft lore. when one summons bael it should be done so in the evocation circle absorb the essence within this circle focus the mind to be aligned and shadowed with the spirits anthropomorphic identification, until he becomes you. you will then work on your ability to shape shift in dreams. the 66 legions of spirit familiars may be commanded by will to

spirit, who rules 30 legions is an angelick ruler of the witchcraft by nature one comes into being by the communication with animals (body language, posture ect) and the ways of astral shape shifting via dream. 40 i paimon paimon is an angel-daimon of lucifer, whom appears as a man crowned upon a camel. this spirit is a familiar of musick, thus by invoking paimon one may work through an avenue of self-initiation through creating musick. paimon is a powerful angelick king of the witchcraft, whom has 200 legions of spirits half are the orders of angels, the others being potentates. paimon appears with two spirit/djinn label and ablim who are referred to as kings. paimon is perhaps one of the most significant angelick rulers, which along with astaroth (whom is more bestial/demonic in nature a

ngels, the others being potentates. paimon appears with two spirit/djinn label and ablim who are referred to as kings. paimon is perhaps one of the most significant angelick rulers, which along with astaroth (whom is more bestial/demonic in nature and appearance) opens the way to the grail of lucifer s crown the perception of i and the mind separate from the universe. paimon is a higher spirit of self-initiation, who is a path maker for ones own becoming. paimon 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

aditionally the lord of the earth, the lord of the sorcerous path and a powerful daemon of the will made flesh. belial appears often in the form of two 71 beautiful angels who ride within a chariot of fire. he speaks in a calm and beautiful voice, yet has a touch of the sinister to it. belial declares how he fell along with lucifer who came long before michael and other such angels. belial brings self-initiation and development from the magician who may summon and invoke this force, it holds the gateway to aspects of the mind which control speech and thought patterns. belial is said to grant senatorships and such, while this is in reference to one achieving success with their own desire and will. he governs 50 legions of spirits, who are of the infernal and celestial/luciferian realms of t

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

duction to the ritual there is a much employed ritual which utilizes the symbol of the pentagram as a general means to banish and invoke the elemental forces. this ritual is called the lesser ritual of the pentagram. however, it should not simply be regarded as a mere device to invoke or banish, for it is really the stone of the wise and incorporates within its structure a high magical formula of self-initiation. it is, to all intents and purposes, a ritual of self-initiation. this ritual is given to the neophyte of the order as a means for him/her to come into contact with the invisible forces of nature and to learn how to direct those elementary forces the uses of the pentagram ritual: opening and closing any magical work the lesser ritual of the pentagram can be used to open and close a

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

igns for the lvx signs [rendering for the sirp, closing for the sbrp. we realize, however, that many students have already been performing these rituals with the traditional lvx signs, and may be reluctant to switch to the portal signs. therefore we have presented the rituals in this course with the traditional lvx signs, and leave the option open for the individual to choose" excerpted from the "self-initiation into the golden dawn tradition" chic and tabatha cicero, 1998, llewellyn publications, st. paul, min. pentagrams used for the supreme banishing ritual pentagram (sbrp) banishing spirit active banishing air the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 7:55 am banishing spirit active banishing fi

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

igns for the lvx signs [rendering for the sirp, closing for the sbrp. we realize, however, that many students have already been performing these rituals with the traditional lvx signs, and may be reluctant to switch to the portal signs. therefore we have presented the rituals in this course with the traditional lvx signs, and leave the option open for the individual to choose" excerpted from the "self-initiation into the golden dawn tradition" chic and tabatha cicero, 1998, llewellyn publications, st. paul, mewa general orders r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 preface general orders and index avete fraters et sorors. the following is an index to the z.a.m. subgrade of the adeptus minor grade. the z.a.m. grade is divided into subsections and testing is required on each

GOLDEN CHAIN AND THE LONELY ROAD

d procedural complexity) facilitates the saturation of the mundane self with the magical ambience of a state or entity. herein the impress of the unseen initiator upon the matrix of sentience or 'mind' is most powerful and efficacious. in practice, mystery-rites comport additional 'degrees, adjunctive zones of empowerment, to which an aspirant has access and in which he or she may gain authority. self-initiation if by predilection one is led to the craft and the only means of entrance there-to is by an initiation self-performed, then let that gate be freely and rightly chosen. if the individual is led there-to by dreams and portents, and is told how to perform such a rite then a way of unique transmission is revealed. if a person accomplishes such a task, then i do not consider anyone else

used, then one must truly engage with its spiritual essence and seek to establish an interior connection. fulfilling an outward process of ritual is not initiation; unless the interior link between self and other (whether that other be man, deity, or spirit) is attained then no initiation exists. if a prescribed formula is used and signs ensue, then a link is assured, but it is best if a rite of self-initiation is principally constructed according to divinely-received lore. can a self-initiate initiate others? if the basis of their self-initiation is by a lineage of direct and unique revelation and if a corpus of teachings derives from such an epiphany, then we must be confident and affirm the ability of one to teach another, to pass on that which the gods have revealed, if only to assist

principally constructed according to divinely-received lore. can a self-initiate initiate others? if the basis of their self-initiation is by a lineage of direct and unique revelation and if a corpus of teachings derives from such an epiphany, then we must be confident and affirm the ability of one to teach another, to pass on that which the gods have revealed, if only to assist a student to gain self-initiation for themselves. if the gods reveal themselves then it is with a courage that equals their blessing that we must claim our own spiritual authority and legitimisation. the truth of our vision is aptly tested by this need for bravery; to stand alone, a masterless one among men, is a fate most rare. remember, a tree is known by its fruit; communicable inspiration is the proof of spirit

e must beware. whilst counselling a degree of closer analysis, i consider that those who make a deliberate pretence of initiatic provenance in any way or form are a danger to themselves, to naive seekers, and, in the broader sense, to the historical comprehension of the craft as a whole. to such people the curse shall be of their own calling. the rites of one: solitary initiations when talking of self-initiation, we are in a way guilty of using a misnomer. initiation is always a matter of relation, whether between master and apprentice or between an individual and the deities and powers of the mysteries. this being so, a ritual performed b y oneself is in truth never really so, for the gods and powers that one calls upon are, in union, the other to our self: the gods are the 'body of the i

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

the basic rule for every phase of the magical arts. without this, only disaster can zoom ahead. israel regardie, the complete golden dawn system of magic, vol 5 in addition to reading and comprehending enochian magic as well as other works on magick, you would do well to assume a magical name, take a magical oath, and begin a magical diary. initiation into a magical organization is not necessary. self-initiation is just as reliable. the important thing is to malee your body of light, or your "magical personality" as real as possible. under normal circumstances a magical name and the oath will aid in this objective (an oath taken by yourself to yourself and for yourself is as binding as any other kind of oath as far as karma is concerned. 1. the magical name. determine what or who you would

ts of the thirty aethyrs. 139 140 141 142 143 144 145 146 147 148 the aethyrs and magical grades thou canst not travel on the path before thou hast become that path itself. h.p. blavatsky, the voice of the silence many magical orders have taught that each sephiroth on the tree of life corresponda to a magical grade. the ten sephiroth often structure the grades of an order. under the conditions of self-initiation, if you could raise your consciousness sufficiently to enter a sephiroth (i.e, a cosmic subplane between the most spiritual, kether, and the most material, malkuth) then you effectively attained that magical grade. the same is true in enochian magick with the aethyrs. table vi shows these correspondences. for example, if you raise your consciousness to the 21st aethyr, asp, and mee

oke "the calls "egyptian deities" and "chief hazards" to "how to visit the aethyrs in spirit vision (astral projection" not a step is missed; not a necessary instruction forgotten. 0-87542-710-3,270 pgs, 5-114 x 8, illus.,softcover $12.95 the enochian tarot by gerald and betty schueler the popular deck of cards known as the tarot has been used for many centuries for divination, fortunetelling and self-initiation through meditation.the enochian tarot, an 86-card deck, is the first to utilize the mystery and magical power inherent in enochian magic. the enochian tarot explains in detail the meaningful correspondences behind the structure of this deck.it discusses, for example, the difference between the 22 paths on the qabalistic tree of life, on which traditional tarot decks are based, and

KNOWLEDGE LECTURE ONE

duction to the ritual there is a much employed ritual which utilizes the symbol of the pentagram as a general means to banish and invoke the elemental forces. this ritual is called the lesser ritual of the pentagram. however, it should not simply be regarded as a mere device to invoke or banish, for it is really the stone of the wise and incorporates within its structure a high magical formula of self-initiation. it is, to all intents and purposes, a ritual of self-initiation. this ritual is given to the neophyte of the order as a means for him/her to come into contact with the invisible forces of nature and to learn how to direct those elementary forces. the qabalistic cross and lesser ritual of the pentagram 1. touching the forehead, say ateh (thou art) 2. touching the breast, say malkut

LIBER DCCCLX JOHN ST

earthly lover one would be on tiptoe of excitement, trembling at every sound, eager, afraid. i will, however, rise and open (as for a symbol) the door and the window. oh that the door of my heart were ever open! for he is always there, and always eager to come in. 1.0. i rise and open unto my beloved. may it be granted unto me in the daylight of this day to construct from 671 a perfect ritual of self-initiation, so as to avoid the constant difficulty of assuming various god-forms. then let that ritual be a constant and perfect link between us. so that at all times i may be perfect in thy knowledge and conversation, o mine holy guardian angel! to whom i have aspired these ten years past. 1.5. and though as it may seem i now compose myself to sleep, i await thee. i await thee! 7.35. i arise

eon, to breakfast on coffee and biroche and a peach. i shall try and describe ritual 671;1 since its nature is important to this great ceremony of initiation. those who understand a little about the path of the wise may receive some hint of the method of operation of the l.v.x. and i think that a description will help me to collect myself for the proper adaptation of this ritual to the purpose of self-initiation. 1 [the ritual published as .liber 671. is not the ritual which crowley is here describing, but the adaptation for self-initiation that he prepared during this magical retirement. one revision of the earlier form, a scripted initiation ritual with two officers and a candidate, adapted from the neophyte ceremony of the hermetic order of the golden dawn, survives in typescript as .li

LIBER DCLXXI VEL PYRAMIDOS

utual recognition it was rather workings like memphis, misraim, and cerneau, with which crowley was affiliated through his contact with the english masonic enthusiast john yarker, which were regarded as gspurious h by most masonic writers (c) ordo templi orientis. key-entry &c, by frater t.s. for niwg/ celephais press. this e-text last revised 26.06.2004. ts liber dclxxi vel pyramidos a ritual of self-initiation based upon the formula of the neophyte v a a publication in class d 1 000. the building of the pyramid. the magus with wand. on the altar are incense, fire, bread, wine, the chain, the scourge, the dagger and the oil. in his left hand the bell he taketh: hail! asi! hail, hoor-apep! let the silence speech beget! two strokes on bell. banishing spiral dance: the words against the son

LIBER GRADUUM MONTIS ABIEGNI

published but what appears to be a draft version survives in typescript; i currently only have electronic copies of doubtful provenance. 3 two rituals (not counting minor variants) with this number are extant. gliber dclxxi vel oart, h a scripted ritual with two officers and a candidate survives in a typescript with some ms amendations, dated 1908. it is unpublished. gliber pyramidos: a ritual of self-initiation based on the formula of the neophyte, h a versified adaptation of the above for solo use written in october 1908 (see gjohn st. john h) is extant in various ts. and ms. versions; crowley fs illuminated ms as prepared during the gjohn st. john h magical retirement was published in colour facsimile in equinox iv (1. the statement in liber 185 that the probationer shall keep himself f

LUCIFERIAN SORCERY

one who brought the fire of imagination to mankind. lucifer is known in the witches sabbat covens as the egyptian god set, the lord of storms and chaos and the bearer of the black flame. thus, lucifer revealed, is the initiator by fire and the creator of the left hand path. lucifer, as being the shadow form of our imagination, thus shaitan the adversary, gives us the ability to open the gates of self-initiation through the witches sabbat mysteries. 4 we are required to have the individual love of self, strength and determination to pass through the long winding path of the sorcerer. our goal is to become and achieve through the process of self-deification and self-transformation through this luciferian gnosis. shaitan, as it is called is lucifer the fallen angel. lucifer fell from his des

e east, i invoke horus, being the fire and strength of spirit cain, bringer of the cauldron of change and self transformation do protect my very being of self, that i may grow and ascend in our family born of witch blood pure. i seek the coils of leviathan, the darkend grave earth of ahriman and the dream plane of lucifer. allow the gates to open before me! so it is done! 27 the rite of shaitan a self-initiation invocation the circle represents the oath of perfection, from which nothing shall enter. the mind is a source of heaven and hell, from which we may align ourselves better through ritualistic tools and techniques, it is the command to look in progress, in terms of greater black magick. robed in crimson or black, white candles upon the altar, and upon two points: north and east repre

rge through me as i stand upon the earth, your very eyes shall mirror my self. i call thee forth from the depths of the earth, give me the strength to become belarion al dajjal when i have passed through the veil! imagine the four crowned princes flowing within you, that you may absorb and take the knowledge of the daemonic force to use in a positive, creative way. the baptism is therefore one of self-initiation, so thus the symbols you believed they were are the opposite. face now and invoke shaitan, from which you shall awake. the sigil of shaitan should be focused upon and a mantra be recited, vibrating the name shaitan. take now the athame and focus upon the sigil, 29 force emerged from azoth, from which there is both the beginning and end, i do place this oath before thee. to seek the

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 luciferian circle may be employed also to effective and concise approach to this magick of 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 invocation; that is to envision each manifestation via minds eye with each call. for instance, whe

LUCIFERIAN SORCERY AND SET TYPHON

very possibility of divine consciousness awakened in man and woman. the entry of the luciferian practice is symbolized in luciferian witchcraft s "azothoz. in this work, i used the method of poem and prose to write a cipher of ensorcelling the self, or spiritual awareness through a luciferian and sethian mirror. in this work, my position was to clearly draw the connection and becoming process of self-initiation through the lore of the watchers, the nephilim, the black eagle and the essence of the adversary. the combination of art and text invoke the very spirit of shaitan and lilith to those who may embrace it. azothoz reaches into the current of magick to manifest itself in the initiate who may be of this essence, born by the spark of djinn fire to witch blood. this is a luciferian proce

magical perspective. the sabbat itself stands between normal dreaming and waking, it is a mystical process undermined by determination to change and progress. in a symbolized working, the dreamer experiences the sabbat be it in the celestial (luciferian gathering, communion with the watchers) and infernal (daemonic gathering, fornication and shades of the dead) to usher forth a strong process of self-initiation, that the imagination is illuminated and able to stand alone. in an observation process, the imagination is able by means of will, to create and sustain its own individual independent being of self. as a sethian perspective, the luciferian witchcraft is not in my opinion effective as a rhp tool, but only essentially useful through a lhp perspective. the sorcerous path itself is one

MICHAEL FORD A RITE OF THE WEREWOLF

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

the senses, preferably in a cemetery or crossroads. the ritual of adversarial shadow is the summoning of ahrimanic spirits. as known, ahriman appears in many forms throughout history, a consistent shape shifter. be it toads, wolves or dragons/serpents, ahriman is the wizard in spirit one who masters time by the dream and the twilight world made flesh by desire. the goal of the ritual is a form of self-initiation, adversarial crystallization of the self, that the individual strengthens the psyche and the shadow of the sorcerer. it is the utterance of a word, the embodiment of a god or goddess in flesh. the rite of the adversarial shadow the chant of the infernal sabbat as i face the star of al ghul the two horns become one. i cast the circle as kabed-us-spae, that within is the circumferenc

MICHAEL FORD WITCHMOON

ranscendent path within night.our spells weave through your arms which hold the sacred fire. so mote it be" hecate the three shades of witch fire a rite of empowerment and the summoning of her spirits of night hecate is regarded as the triple mooned goddess, the witch queen of primal darkness whom is regarded as babalon, lilith and az. hecate is the goddess of the crossroads, from which one seeks self-initiation by the congress of her in the succubi-fetish spirit. it is through this communion that one enters the caverns of the night, the very temple of hecate. revered as the goddess of the dead, she is the queen of ghosts, shades and 65 65 phantoms of the night. it is in the center of her essence that one discovers there is no difference between hecate and lilith or babalon. this rite of e

self will be enacted in a tibetan inspired chud ritual, calling of the ancestral dead and shades to feast upon the body. this is a form of sacrifice from which the manes of the dead feed from the living body, to give these forms substance and evolutionary sparks which may benefit the sorcerer later. the spirit of the initiate is also infused with the ancestral or chthonic shade which is a form of self-initiation. the path of azrail also explores the phantasms and ghost doors in ritual sorcery, from which one may commune with the shades of the dead. the initiate will also meditation upon his own death, the path which leads to vampyric awakening. calling of the 8 points of baphomet, being the secret essence of samael and lilith revealed! it is baphomet who is essence of the circle, the god o

MICHAEL W FORD THE VAMPIRE GATE

ed into the immortal storm fiend by a pact with ahriman. azhi dahaka is said to be filled with serpents, scorpions, toads and other insects and reptiles. azothoz a sigillic word formula which represent the golden dawn definition of the beginning and end, alpha and omega. azothoz is a reversed form which is a symbol and glyph of the adversary, shaitan/set and lilith. this is a word which signifies self-initiation and the power which is illuminated by the black flame within. bevarasp [avestan/pahlavi] myraid of horses, meaning also ten plagues on humanity. this is a name of azhi dahaka or zohak. black flame the gift of shaitan/set, being individual perception and deific consciousness. the 80 black flame or black light of iblis is the gift of individual awakening which separates the magician

MICHAEL WYNN THE SOUL TRAVELERS

alchemy is another word used to describe this kind of spiritual development; the middle pillar ritual detailed earlier is one example of spiritual alchemy. the individual steps of spiritual development are called initiation. contrary to popular belief, which uses words like initiation to describe entry into a group, in magic initiation represents increasingly advanced states of spiritual alchemy. self-initiation is also possible, but takes much longer. self-initiation is a series of rituals undertaken by a solitary practitioner that are designed to slowly achieve spiritual transformation, without the help of a freemasonic or other magical lodge. as stated earlier, a large gap called the abyss exists between the lower self and the higher self. the magician seeks to merge these two aspects o

MICHAEL W FORD NOX UMBRA

hen you emerge from the rite, record your emotions and thoughts. when you are complete in your exploration of this cave, banish and close the rite. keep a journal of this working and what you learned about yourself by it. this shadow form is but of you, thus you should seek a regular communion with such spirits. prayer of akhtya purpose of ritual to achieve aethyric communication, inspiration and self-initiation through the anthropomorphic assumption of identity. akhtya was considered an "evil" sorcerer, the founder of yatus, or yatuk-dinoih (witchcraft- a guild of sorcerers who practiced black magic or adversarial rites under the direction or path of ahriman in ancient persia. yatuk/yatus is considered now a left hand path approach to witchcraft, that is by encircling the self one may ach

initiation through the anthropomorphic assumption of identity. akhtya was considered an "evil" sorcerer, the founder of yatus, or yatuk-dinoih (witchcraft- a guild of sorcerers who practiced black magic or adversarial rites under the direction or path of ahriman in ancient persia. yatuk/yatus is considered now a left hand path approach to witchcraft, that is by encircling the self one may achieve self-initiation into the mysteries of the adversary, the opposition of self against the natural order. the image or archetype through which self is in awakening is the image of ahriman, refer to the khorda avesta (book of common prayer) translated by james darmesteter, from "sacred books of the east, american edition, 1898. the ideal mind set of this ritual and any in the yatuk dinoih is one worki

ONYX TABLET OF SET

ll look over these ideas as a guide to what a second degree should have, and utilize these ideas in your discussions of the nature of our recognition process. training of the setian the temple of set has a very difficult task. it does not draw from a preestablished mythos, but seeks in all of its actions to be true to certain principles and forms. our platonic legacy suggested that the process of self-initiation and the recognition of others's states of being, should have the same methodology. in each we see that inspired thought must be focused on precise objects- selected and analyzed for observation by therational intellect. this process is our application of magical idealism to the phenomena of the objective universe. we must avoid the two extremes of that world in exercising our sover

le of set who have a different approach than his, can any priest do less? those who come to perceive set as the "dweller within" have discovered and experienced the source of set in the su as opposed to the ou. their prime concern is themselves, and it is within that they find the answers to the mysteries they seek. this is certainly a valid approach when viewing the left-hand path as the path of self-initiation. whose xeper are we seeking if not our own, and isn't this what we are all striving for? the word of set could be seen as supporting this approach in the statement "arise in your glory, behold the genius of your creation, and be prideful of being for i am the same- i who am the highest of life. for those who perceive set as an external influence, the source of set has been discover

only in the sense that it is unclaimed by the conscious human mind. it seems that being a priest of set involves a greater claim to this energy source, the results being an ability to articulate such a state as well as to use it as a tool- the outward expression of such self-discovery. but what exactly could this empowering energy be? i speculate its true source can be found within the process of self-initiation, an inward direction. i further claim that this process is inspired from a reflection deep within the psyche. such masters of the temple as stephen flowers and don webb further claim this to have its origins in the heredity of the blood, or more specifically our dna: a legacy of "what has come before, stemming from the very mysteries of the human race itself- its origins both spiri

"mind" is anything like mine, or that it has desires and/or plans in the way i currently understand these terms. therefore to concentrate my efforts in an attempt to "channel, or to be a simple "medium" for the prince of darkness, would fall quite short of the truth. i continue to prefer the interpretation described above: a process resulting from a deep and personal experience of set's gift- my self-initiation. addendum #2 (may 16, 1995) based on the information found in the prince of darkness sv article (above, i now find a greater depth to both "sides" of such a priestly discussion. this perceived depth allows me a more complex appreciation of the statement "i am within and beyond you, the highest of life"*i am within: because i conceive the "non-natural" consciousness of the human ani

PHOSPHORUS

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

ck the differences of high and low sorcery. developing the will as the center of work. 1. study of the luciferian path in base, the definition of magick and sorcery, lucifer as an archetype from sufi lore (azazel iblis) to the middle ages to modern times. what is the essence of lucifer and how is it recognized in you. study of shaitan (satan) the adversary and how the adversary relates to our own self-initiation. the forms of shaitan and how we commune with this force. a minimum two page essay (with or without artwork) on the essence of shaitan including magickal records resulting from the invocation of shaitan. 6 2. vox sabbatum the book of the witches sabbat. this is a grimoire which simplifies and lays a foundation for the witches sabbat as an initiatory practice. 3. the goetia luciferi

minimum two page essay (with or without artwork) on the essence of shaitan including magickal records resulting from the invocation of shaitan. 6 2. vox sabbatum the book of the witches sabbat. this is a grimoire which simplifies and lays a foundation for the witches sabbat as an initiatory practice. 3. the goetia luciferian edition. this encircles the practice of ceremonial magick as a means of self-initiation through both high and low sorcery. one must grow familiar with the avenues of self control as the encompassing of interior to exterior forces. 4. samael and lilith, results of ritual workings and how one unites the feminine and the masculine within the self. a minimum two page essay on lilith and samael. 5. study of the 8 pointed luciferian star chaos and baphomet. a detailed study

ng the initiate through the process of initiation into the luciferian and witches sabbat gnosis, this like the individual, must be fitting to the practitioner in question. toph has a basic task grounded system which the initiate studies and practices, learns and develops a wide variety of sorcerous elements in regards to magick and left hand path witchcraft. while this detailed and essay required self-initiation may be suitable and rewarding for some, it is not always as beneficial for others. individuals have different needs and aspects which spark them into initiation mode. for this reason, coven maleficia will work individually with those who would rather not work through the tasks of the grade in the method suggested they will be observed and coached, questioned and tested in numerous

as a gateway to vampyric and necromantical transformation -the work of the holy guardian angel advanced self-transformation and deification through working with the initiatic guide or genius. 1. study and introduction to seth the adversary, a dedication to invoking and communicating with the prince of darkness in its many forms, ala azothoz. set in relation to the luciferian sorcery and ones own self-initiation into the doctrine of shadow. an essay of relation between the two forces and how they are similar and different. 2. magickal assumption of the vampyre as a point of selftransformation, shape shifting and astral lycanthropy via nox umbra, see correlation between higher grades of toph and the botd. 3. the initiate will undergo the challenges of the necromantical flame, the becoming i

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

point of the ritual to another. the synthetic outline of those rituals presented in this introduction should be found helpful as assisting in this task. let him also study the diagrams of the temple lay-out, and build up in his imagination a clear and vivid picture of that temple together with the appropriate officers and their movements. then it will be an easy matter to devise a simple form of self-initiation. it will be simple to adapt the text to solo performance. but a careful scrutiny and examination of the entire system should long precede any effort to do practical work, if serious harm and danger is to be avoided. the language needs first of all to be mastered, and the symbolic ideas of the whole system assimilated and incorporated into the very fibre of one's being. intellectual

RUBY TABLET OF SET

t what this "order" of set was, indicating five phases that would be. i understood this to be only as an aid to help me remember the five important steps: 1.that i (or any being that would want to help in this transmutation) would first have to understand the reason for and the workings of the order of set, i.e, the macro to the micro. 2.the second step would be higher man raising himself through self-initiation and selfpurification. for unless there is understanding of the principles of the order of set and unless the tool itself (our being) be purified, the next three steps could not continue. 3.the third step would be the individual magician manifesting his/her individual micro-neter, i.e, anubis manifesting himself, and my manifesting thoth to the fullest, where (for example) the "micr

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

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 130 prophecy and divination french tarot cards (corbis corporation) justice (arcantun eight, as it is expressed in the tarot fs imagery, is not blindfolded. the ancients pictured justice as a woman of mature age with large, open eyes; it is modern culture that has pictured justice as blind. justice also represents self-initiation into life fs adversities, during which one looks inwardly and without bias at one fs true self. the number eight signifies dualism, positive and negative, and the actions of unseen forces on matter. the hermit (arcanum nine) stands for every spiritual seeker in search of himself or herself. the hermit pursues the lonely path of the awakened soul in his search for truth, guided by h

at one fs true self. the number eight signifies dualism, positive and negative, and the actions of unseen forces on matter. the hermit (arcanum nine) stands for every spiritual seeker in search of himself or herself. the hermit pursues the lonely path of the awakened soul in his search for truth, guided by his lantern and protected by his staff. in essence, this card represents the experience of self-initiation and signifies wisdom and silence. nine symbolizes astral light, the matrix of all visible forms of life. the wheel of fortune (arcanum ten) is the card of victory, the sign of obstacles overcome by good fortune and by the active participation of the individual in the activities of the microcosm. the wheel, or circle, is the symbol of completion, as every human is a closed system wi

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

the senses, preferably in a cemetery or crossroads. the ritual of adversarial shadow is the summoning of ahrimanic spirits. as known, ahriman appears in many forms throughout history, a consistent shape shifter. be it toads, wolves or dragons/serpents, ahriman is the wizard in spirit one who masters time by the dream and the twilight world made flesh by desire. the goal of the ritual is a form of self-initiation, adversarial crystallization of the self, that the individual strengthens the psyche and the shadow of the sorcerer. it is the utterance of a word, the embodiment of a god or goddess in flesh. the rite of the adversarial shadow the chant of the infernal sabbat as i face the star of al ghul the two horns become one. i cast the circle as kabed-us-spae, that within is the circumferenc

THE MIDDLE PILLAR

d in consciousness.l2 a simple ceremony which invokes the divine and archangelic currents of elemental force, using invocations composed of ecstatic passages from various sacred scriptures, is almost ideal for the purpose. 13 not only does h s method succeed in providing a neophyte with an introduction to the light of his own hgher genius and to the realm of magic, but it is a supreme techmque of self-initiation.14 various changes may be rung on a simple theme. and according to the the middle pillar exercise 77 student's own ingenium and spiritual aspiration, so will he devise several methods of employing the techniques i have described above. there will be some who will propound belabored theories as to suggestion-that because i consciously or otherwise suggested to these students that th

ge one of our medallions (for more on &us, see part two, chapter ten) 12. one very potent combination of such rituals is the lbrp, succeeded by the rose cross ritual, and followed by the middle pillar exercise. the rcr can be found on page 306 of regardie's the golden dawn. 13. see regardie's revised middle pillar ritual for 04 in part two, chapter ten. 14. regardie strongly advocated the idea of self-initiation, particularly in those cases where it was not possible to find a local temple of duly qualified initiators. 15. the eastern chakra system is fully described in part two, chapter eight. 16. according to golden dawn tradition, the highest must always be invoked first-the highest divine name, followed by archangels, angels, and finally elemental rulers and spirits (in principle h s ca

ks ofc. g. jung #11,131. 15. if a person's outer personality is self-centered and argumentative, his shadow might well exhibit positive altruistic traits that are repressed by the ego. the fictional character ebenezer scrooge would be a good example of a negative personality type who faced his shadow and was able to bring out its positive qualities. 16. ibid, 131. 17. ibid, 131. 18. from our book self-initiation into the golden dawn tradition, 661. 19. jung, the collected works ofc. g. lung #17, 198. 20. jung, the collected works ofc. g. lung #lo, 847. 138 theb alancbee tweemni nda nd magic 21. mana means "great power" a polynesian term for the magical force in nature. comparable to prana or ch'i. 22. jung, the collected works of c. g, jung #12,563. 23. see donald michael kraig's article "

THE NECRONOMICON SIMON VERSION

referred to as "the fifteen, as a shortcut to spelling out the whole name in cuneiform, was assume. grant made much of "the goddess fifteen" in his study of crowley's system as related to tantricism, without mentioning the name by which this goddess is quite well-known, or even mentioning her native country! after the chapter on zonei, we come to the "book of entrance" which is really a system of self-initiation into the planetary spheres and may have something to do with the planetary arrangement of the steps of the ziggurats of mesopotamia, which were seven storeyed mountains. not much is revealed to the potential candidate for initiation as to how these "gates" work, or what he might find there, save to say that the key of one gate lies in mastering the gate before it. the mad arab was

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

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 invocation; that is to envision each manifestation via minds' eye with each call. for instance, wh

udy 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 shaitan including magickal records resulting from the invocation of shaitan invocation of the adversary by azyta seker arimanius (michael ford) october 2002 the following is a ritual which may be conducted when the sun is at its full light, or when the moo

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

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

elf-dedication is exactly that it is a dedicating of oneself to the service of the gods. it does not contain all the elements we have mentioned above, but is none the less a moving experience. a full coven initiation may always be taken at a later date, if you so desire of course, but note that it would not be mandatory just a matter of personal preference. a question often asked is "how valid is self initiation" to some traditions it is not valid at all (though one might question the whole "validity" of those traditions themselves. certainly you couldn't self-initiate yourself as a gardnerian, for example. but the point here is, how valid is it to you? if you are sincere; if you wish to become a witch and to worship the old gods; if you have no ulterior motives. it is valid, and don't lis

FRATER ELIJAH ANGELS OF CHAOS

- kenneth grant. skoob publishing, 1992. liber al vel legis (ccxx- the book of the law. aiwass/ aleister crowley. liber chaos- peter j. carroll. samuel weiser, inc. 1992. liber choronzon- frater elijah. self published, copyright pending 1999. liber nigris the story of frater nigris and i am i- frater nigris liber null& psychonaut- peter j. carroll. samuel weiser, inc. 1987. maat magick a guide to self initiation- nema. samuel weiser, 1995. magick without tears- aleister crowley. new falcon publications, 1991. oto. nightside of eden- kenneth grant. skoob publishing; 1977, 1994. outer gateways- kenneth grant. skoob publishing; 1994. prime chaos- phil hine. chaos international, new falcon publications, inc. 1993, 1999. prometheus rising- robert anton wilson. new falcon publications, 1983. reb

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

help her employees cope with changing working conditions, and so forth. everything that happens around them becomes an opportunity for those who would be better to get better. while this great benefit is being visited upon others, the initiate in merely considering what to do or say to his friends, followers, or fellow travelers is refining his or her own thoughts and moods. by initiating others, self initiation is furthered- both by articulation and seeing whether or not one's theories work in the world. the magical name for this state is the practice of alchemy. royal power in the inner world consider what sort of things have been obtained by this point. by now the initiate has gained control of his or her environment. they can place themselves in such situations as lead to a productive

MICHAEL W FORD NOX UMBRA

azothoz nox barathrum (lilith recites) taste the kiss of the dead and again in dreams shall my wisdom arise from the grave, cast your spirits to the grave and awaken again reborn (each individual kisses the skull, envisioning the necromantic embrace of the sabbat queen and azrael) banish by performing the calling of the four quarters of the triple hermetic circle. seker lord of the tomb (solitary self initiation) seker is a 'developed' and 'inspired' vampyre archetype of ancient egypt, whom resided as the lord of the tombs in memphis. seker is represented as a mummy- like corpse figure, wearing a shroud, ashen white and gray, black or crimson eyes and various wolf and jackal like hairs upon its palms and body. the face is that of a long dead corpse, streaked with blood red sigils of demoni

RUBY TABLET OF SET

e by the end of the book, merely a talented dilettante in all. but that's neither here nor there. 3. incidentally, i will not be founding an order of atmu-set-t, but an order of atmu. atmu-set-t is merely the aspect which i am, not the essence of the neter, any more than merensexmet would be considered to be the creator of the order of merensexmet- his is the order of sexmet, as is right. rite of self initiation [prepare the chamber [dress according to setian custom [purify the air by ringing the bell [light the black flame/ open the gate [the celebrant traces the pentagram of set with the sword, starting at the eighth angle, and proceding to the seventh, sixth, fifth, and finally the ninth. at each point he says [eighth angle] within is [seventh] the first flame [sixth] creation [fifth] d

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