Michael Wynn's Occult Reference Library
SORCERER,SORCERERS,SORCERESS

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

er sceacan middangeardes. this passage, whose meaning thorpe himself did not rightly seize, i understand thus: as time passed on over (god's) gift of this earth. the inf. sceacan (elabi) depends on gewat; so in judith anal. 140, 5: gewiton on fleam sceacan, began to flee; and still more freq. gewiton gangan. sackifice. 41 if tlio 6 did not hinder, we could identify it with the adj. fom vetus, fom sorcerer, fornccskia sorcery, and the ohg. furnic antiquiis, prisons, canus (graff 3, 628; and in particular, use the same glosses for the illustration of baccha pluostar. fom would then be the term apphed by the christians to heathen sacrifices of the former olden time, and that would easily glide into sorcery, nay, there would be an actual kinship conceivable between z'epar and zoupar (zauber, m

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

mb. where hunter-gatherers today continue the unbroken tradition that stretches back thousands of years- for example, among the lapps in the far north of scandinavia and the inuits- these rites continue, led by a shaman, or magick man, who negotiates with the mistress of the herds or fish in a trance for the release of the animals. one of the earliest recorded examples of shamanism is the dancing sorcerer. painted in black on the cave walls of les trois freres in the french pyrenees, this shamanic figure, which portrays a man in animal skins, dates from about 14000 bc and stands high above the animals that are depicted on the lower walls. only his feet are human and he possesses the large, round eyes of an owl, the antlers and ears of a stag, the front paws of a lion or bear, the genitals

e at what ts eliot in the four quartets called the 'still point of the turning world, that moment of timelessness that enables thought to be turned into reality on the material plane. it operates on the principle as above, so below. this phrase comes from the beginning of the emerald tablet, attributed to hermes trismesgistos (thrice-blessed hermes, thought to be a powerful first-century egyptian sorcerer who became worshipped as a god after his death. this tablet is said to contain all magical knowledge as well as the principles of alchemy, and states that human action and events reflect what occurs in the heavens. and so by releasing magical intentions into the cosmos, as i said earlier, they will be reflected back as actuality. since time immemorial, humans have called upon the power of

n the court (the tuatha de danaan were the ancient irish gods and goddesses, literally 'the tribe of danu, who was the creatrix goddess) he said he was a carpenter, but was told that the company of gods already had one. lugh then declared he was a smith but again was told that the deities possessed such a craftsman. he then announced that he was a poet, then in turn a warrior, historian, hero and sorcerer. each position was filled. lugh then demanded whether any one person could perform all these tasks as he could. as a result, he was admitted to the tuatha de danaan and eventually became their leader. you can invoke lugh especially at the time of lughnassadh, for the reaping of benefits sown earlier in the year, but also at any time for adaptability, versatility, innovation and originalit

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

, of which only one copy was ever found. the keys of solomon had a similar reputation, as did the magus by barret, until all of these works were eventually reprinted in the last fifteen years or so. the golden dawn, a famous british and american occult lodge of the turn of the century, was said to have possessed a manuscript called "the veils of negative existence" by another arab. these were the sorcerer's handbooks, and generally not meant as textbooks or encyclopedias of ceremonial magick. in other words, the sorcerer or magician is supposed to be in possession of the requisite knowledge and training with which to carry out a complex magickal ritual, just as a cook is expected to be able to master the scrambling of eggs before he conjures an "eggs benedict; the grimoires, or black books

u nach dem originalen im british museum herausgegeben" acta societatis scientiarum fennicae, tomm. xx, no. 6, helsingforsiae mdcccxcv. the word "maklu" or "maqlu" itself is controversial, but tallqvist seems to think that it does, indeed, mean "burning; especially so as the incantations to be found therein invariably entail burning something, usually a doll made in the likeness of a witch or evil sorcerer that the magician wished to dispose of. hence, we have here probably the archetype of the great burning times of the inquisition, when people were condemned to a fiery death as witches and pagans. the chant "burn, witch! burn" can be found in the maklu text, in all its pristine glory. indeed, cthulhu calls. the conjuration "the binding of the evil sorcerers" alsi ku nushi ilani mushiti it

ers who persecute me! gibil gashru umana yanduru tushte yesh shir illani u ma yalki! gishbar ia zi ia ia zi dingir girra kanpa! rise up, son of the flaming disk of anu! rise up, offspring of the golden weapon of marduk! it is not i, but enki, master of the magicians, who summons thee! it is not i, but marduk, slayer of the serpent, who calls thee here now! burn the evil and the evildoer! burn the sorcerer and the sorceress! singe them! burn them! destroy them! consume their powers! carry them away! rise up, gishbar ba gibbil ba girra zi aga kanpa! spirit of the god of fire, thou art conjured! kakkammanunu! the conjuration of the watcher this is the book of the conjuration of the watcher, for formulae as i received them from the scribe of enki, our master and lord of all magick. great care

nted by the spells of the worshippers of the ancient ones, make images of them, one male and one female, and burn them in the flames of the aga mass ssaratu, while pronouncing the following incantation of the binding) i invoke you, gods of the night together with you i call to the night, to the covered woman i call in the evening, at midnight, and in the morning because they have enchanted me the sorcerer and the sorceress have bound me my god and my goddess cry over me. i am plagued with pain because of illness. i stand upright, i cannot lie down neither during the night nor during the day. they have stuffed my mouth with cords! they have closes my mouth with grass! they have made the water of my drink scarce. my joy is sorrow, and my merriment is grief. arise! great gods! hear my waiting

y over me. i am plagued with pain because of illness. i stand upright, i cannot lie down neither during the night nor during the day. they have stuffed my mouth with cords! they have closes my mouth with grass! they have made the water of my drink scarce. my joy is sorrow, and my merriment is grief. arise! great gods! hear my waiting! obtain justice! take notice of my ways! i have an image of the sorcerer and the sorceress, of my enchanter and enchantress. may the three watches of the night dissolve their evil sorceries! may their mouths be wax, their tongues honey. the word of my doom which they have spoken, may they melt like wax! the spell that they worked, may it pour away like honey. their knot it broken! their work destroyed! all their speech fills the deserts and the wastes accordin

ya la tetixxi ye ina zumri ya la taqarruba ina zumri ya la tasaniqa ni yish shammash kabtu lu tamatunu ni yish enki bel gimri lu tamatunu ni yish marduk mashmash ilani lu tamatunu ni yish gishbar qamikunu lu tamatunu ina zumri ya lu yu tapparrasama! the conjuration of the mountains of mashu (a spell to cause consternation in the enemy, and confuse his thoughts. it is also a binding, that the evil sorcerer may not see his spells work their desired ends, but melt away like honey or wax. these mountains are called shadu, and are the hiding places of the serpents of kur. a spell to cause ultimate destruction) shadu yu liktumkunushi shadu yu liklakunushi shadu yu lini yix kunushi shadu yu li yixsi kunushi shadu yu lite kunushi shadu yu lini kunushi shadu yu linir kunushi shadu yu likattin kunus

r of their persons, save that they seek to harm thee, make a doll of wax like a man, with his limbs, but with no face. and upon the face of the doll write the word kashshapti. hold the doll over the flaming cauldron while saying fiercely over it: atti mannu kashshaptu sha tuyub ta enni! and then drop the doll into the flame. from the smoke that rises from this action, you will see the name of the sorcerer or sorceress written within it. and then you will be able to send the watcher to bring the curse. and that person will die. or thou mayest call upon ishtar to protect thee from the spells of sorcery. and for this, the mandal must be prepared as always, and a figure of ishtar be upon the altar, and incantations made to summon her assistance, like the following incantation that is ancient

ALEISTER CROWLEY BOOK OF LIES

in suggest lingam-yoni, besides the exclamation given in the text. the last paragraph curses the universe thus unredeemed. the eleven initial a's in the last sentence are magick pentagrams, emphasising this curse. note (15) in nature the tortoise has 6 members at angels of 60 degrees. book of lies get any book for free on: www.abika.com 61 [63] 27 kappa-epsilon-phi-alpha-lambda-eta kappa-zeta the sorcerer a sorcerer by the power of his magick had subdued all things to himself. would he travel? he could fly through space more swiftly than the stars. would he eat, drink, and take his pleasure? there was none that did not instantly obey his bidding. in the whole system of ten million times ten million spheres upon the two and twenty million planes he had his desire. and with all this he was b

is pleasure? there was none that did not instantly obey his bidding. in the whole system of ten million times ten million spheres upon the two and twenty million planes he had his desire. and with all this he was but himself. alas! book of lies get any book for free on: www.abika.com 62 [64] commentary( kappa-zeta) this chapter gives the reverse of the medal; it is the contrast to chapter 15. the sorcerer is to be identified with the brother of the left hand path [65] 28 book of lies get any book for free on: www.abika.com 63 kappa-epsilon-phi-alpha-lambda-eta kappa-eta the pole-star love is all virtue, since the pleasure of love is but love, and the pain of love is but love. love taketh no heed of that which is not and of that which is. absence exalteth love, and presence exalteth love. l

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

, implicit but real and firm, in the order and uniformity of nature. the magician does not doubt that the same causes will always produce the same effects, that the performance of the proper ceremony accompanied by the appropriate spell, will inevitably be attended by the desired results, unless, indeed, his incantations should chance to be thwarted and foiled by the more potent charms of another sorcerer. he supplicates no higher power: he sues the favour of no fickle and wayward being: he abases himself before no awful deity. yet his power, great as he believes it to be, is by no means arbitrary and unlimited. he can wield it only so long as he strictly conforms to the rules of his art, or to what may be called the laws of nature as conceived by ix him. to neglect these rules, to break t

; to reach it by sending my "familiar spirits, the police, to hunt it, and compel its obedience by threats<ceremonial method would be to transfer to the watch- linked naturally to me by possession and use- a thought calculated to terrify the thief, and induce him to get rid of it at once. observing clairsentiently this effect, suggest relief and reward as the result of restoring it> again, a sorcerer might happen to possess an object belonging magically to a rich man, such as a compromising letter, which is really as much part of him as his liver; he may then master the will of that man by intimidating his mind. his power to publish the letter is as effective as if he could injure the man's body directly. these "natural" cases may be transposed into subtler terms; for instance, one mi

one which has led to such disastrous misunderstandings, is that between nu and had, north and south, jesus and john. the subject is too abstruse and complicated to be discussed in detail here. the student should consult the writings of sir r. payne knight, general forlong, gerald massey, fabre d'olivet; etc. etc, for the data on which these considerations are ultimately based. it was said by the sorcerer of the jura that in order to invoke the devil it is only necessary to call him with your whole will. this is an universal magical truth, and applies to every other being as much as to the devil. for the whole will of every man is in reality the whole will of the universe. it is, however, always easy to call up the demons, for they are always calling you; and you have only to step down to

ALEISTER CROWLEY MEDITATION

they are hypocrites or morally insane is a matter which we can leave to their own consideration. all these phantoms, of whatever nature, must be evoked, examined, and mastered; otherwise we may find that just when we want it there is some idea with which we have never dealt; and perhaps that idea, springing on us by surprise, and as it were from behind, may strangle us. this is the legend of the sorcerer strangled by the devil! 120 glossary only words nowhere explained in the preceding pages are given in this list. several others, mentioned in passing in the early part of the book, are sufficiently dealt with later on. in these cases the references in the index should be turned up "a'.a" the great white brotherhood which is giving this method of attainment to the world "see" equinox i "ad

ALEISTER CROWLEY SEPHER SEPHIROTH

see i.r.q. 834; cf. 450& 510) ylt whole; irreproachable; perfect; wholeness; sincerity; perfection mt dead tm 441 a hind tly) truth tm) a live coal tlxg you (masc. pl) mt) 442 the ends of the earth cr) ysp) 443 virgo: a virgin (title of malkuth; a city hlwtb the house of god (cf. 498; also a place name) l) tyb 444 the sanctuary #dqm frogs (drpc 445 the twelve single letters q c( s n l y+ x z w h sorcerer hp#km 446 destruction; death twm the ankles mylwsrq 447 initials of the three above and the three beneath (cf. 203& 248 )br rmd 448 lofty twmb 449 most dazzling light xcxwcm rw) cloak tyl+ 450 tablets (e.g. of moses) twxwl the fruit of the tree c( yrp transgression(#p goodwill (grace, acceptance, favour, will) without end lwbg ny)b nwcr dwelling in eternity d( nkw# craftiness, cunning myl

ALEISTER CROWLEY THE SWORD OF SONG

han his enemy did. one of my best devotees too! muttered, or rather trumpeted, the elephantine anachronism. you see, said the wily wizard, i saw perdu r abu the other day, and he said that he had become srotapatti. now that s pretty serious. in seven births only, if he but pursue the path, will he cease to be reborn. so you have only that time in which to win him back to your worship. the cunning sorcerer did not mention that within that time also must his own ruin be accomplished. what do you advise? asked the irritated and powerful, but unintelligent deity. time is our friend, said the enchanter. let your influence be used in the halls of birth that each birth may be as long as possible. now the elephant is the longest lived of all beasts done with you! said ganesha in great glee, for th

ALEISTER CROWLEY EQ I 5

y mansions; and if the house be destroyed, how much more the mansions that are therein! for this is the victory of babalon over the magician that ensorcelled 151 her. for as the mother she is 3 by 52, and as the harlot she is 6 by 26; but she is also 12 by 13, and that is the pure unity. moreover she is 4 by 39, that is, victory over the power of the 4, and in 2 by 78 hath she destroyed the great sorcerer. thus is she the synthesis of 1 and 2 and 3 and 4, which being added are 10, therefore could she set her daughter upon her own throne, and defile her own bed with her virginity. and i ask the angel if there is any way by which i can make myself worthy to behold the mysteries of this aethyr. and he saith: it is not in my knowledge. yet do thou make once more in silence the call of the aeth

ALEISTER CROWLEY EQUINOX EQ I 3 3

t monster who infuriatest the seas, and by their vigour wearest down the strength of the cliffs! 48 o how can i bind thee in a spider's web of song, and yet remain one and unconsum d before the raging of thy nostrils? 4. o what art thou, o god my god, thou fork d tongue of the purple- throated thunder? o thou silver sword of lightning! thou who rippest out the fire-bolt from the storm-cloud, as a sorcerer teareth the heart from a black kid! o how can i possess thee as the dome of the skies, so that i may fix the keystone of my reason in the arch of thy forehead? 5. o what art thou, o god my god, thou amber-scal'd one whose eyes are set on columns? o thou sightless seer of all things! thou spearless warrior who urgest on thy steeds and blindest the outer edge of darkness with thy glory! o h

ALEISTER CROWLEY EQUINOX EQ I 3

come and go, and all the air is warm with the low melody of the sacred bird sobbing his soul out to the waiting wood, and over all a hush d voice is heard: this place is consecrate to love in solitude. arthur f. grimble 131 the temple of solomon the king a. a. publication in class b. issued by order: d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius book ii. continued the sorcerer before we can discuss the operation of the sacred magic of abramelin, commenced by p. in the autumn of 1899, it is first necessary that we should briefly explain the meaning and value of ceremonial magic; and secondly, by somewhat retracing our footsteps, disclose to the reader the various methods and workings p. had undertaken before he set out to accomplish this supreme one. for over a

ALEISTER CROWLEY EQUINOX EQ I 4

s.169 (6) adonai ha aretz.170 113 166 this description of hong-kong is as correct as can be expected from so short a visit. the conversation was subsequently verified by letter, and also again when they met several years later. 167 he resolved the hb:shin of hb:shin operation into seven parts. 168 the hb:shin of hb:shin operation, see also the magical invocation of the higher genius: chapter "the sorcerer" and liber o iii the equinox, vol. i, no. 2. 169 see chapter "the seer" also liber o v the equinox, vol. 1, no. 2. 170 the invocation of the guardian angel under the form of a talisman "how to draw it" draw the name hb:yod hb:nun hb:dalet hb:aleph as follows: hb:aleph= a winged crown radiating white brilliance. hb:dalet= the head and neck of a beautiful woman with a stern and fixed expres

ARADIA GOSPEL OF THE WITCHES

it no longer exists, save in the memories of a few old sorcerers who are daily disap-pearing, leaving no trace behind. it is going going it is all but gone; in fact, i often think that,old as i am (and i am twelve years beyond the limit of extreme old age as defined by the duke ofmarlborough in his defence, i shall yet live to hear the rap of the auctioneer time as he bids off thelast real latin sorcerer to death! it may be that he is passing in his checks even as i write. thewomen or witches, having more vitality, will last a little longer i mean the traditional kind, for asregards innate natural development of witchcraft and pure custom, we shall always have with us sor-ceresses, even as we shall have the poor until we all go up together.what is very remarkable, even to the being diffic

and offerings; refuse, and i will vex thee by insult. socanidia and her kind boasted that they could compelthe gods to appear. this is all classic. no oneever heard of a satanic witch invoking or threatening the trinity, or christ or even the angels orsaints. in fact, they cannot even compelthe devil or his imps to obey they work entirely by hisgood-will as slaves. but in the old italian lore the sorcerer or witch is all or nothing, and aims at limit-less will or power.of the ancient belief in the virtues of a perforated stone i need not speak. but it is to be remarkedthat in the invocation the witch goes forth in the earliest morning to seekfor verbena or verbain. theancient persian magi, or rather their daughters, worshipped the sun as it rose by waving freshlyplucked verbena, 32 which w

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

ppened that a shallow infidelity was characterised by the kind of licence which fosters intellectual extravagance, by a leaning in directions which are generally termed superstitious- though superstition itself was pilloried- and in particular by attraction towards occult arts and supposed hidden knowledge. advanced persons were ceasing to believe in the priest but were disposed to believe in the sorcerer, and the templars had been accused of magic, of worshipping a strange idol, the last suggestion- for some obscure reason- being not altogether indifferent to many who had slipped the anchor of their faith in god. beyond these frivolities and the foolish minds that cherished them, there were other persons who were neither in the school of a rather cheap infidelity nor in that of common sup

BALANCE J

ve the artist as opportunity to speak and you will hear him. there are many thematic twists and turns in spare s work. there is wonderfully dark and brooding chthonic leaning in the early works, where fabulous animals prowl amongst the dreaming humans. snakes and dragons and other representations of primal forces writhe and proliferate across the paper. and spare himself is often portrayed as the sorcerer and the magickian surrounded by familiar animals. he seems to possess the ability to place his consciousness outside of his species, his gender, society and the age in which he lived and to represent this faculty in his art. and look for the occurrence of the tree in his work. arboreal energies abound. in several of his works there is the appearance of hybrid ectoplasmic columns that snak

BEHOLDERS OF NIGHT

sness. this is the primal gnosis of sorcery itself, which is the dark well of the elixir of the adept, the one who drinks of the dual ecstasies of the sun and the moon[4. the arcanum of the luciferian path is a resounding voice of the king and queen of witchblood, being samael and lilith[5. the key to the gnosis of the fallen angels is within their very essence, being of the sun and the moon. the sorcerer may seek the sexual union of both within his or her self, allowing the pleasure of the waking and waning moon to be brought forth through the sun, which is the gateway for demons and angels in copulation. if one seeks not the sexual genii, the antinomianian path is brought forth by a solitary and capable mind, which is beheld by the sethian psyche, or kingdom of shadows. the luciferian es

BLACK WITCHCRAFT

of the dragon are magicians who are committed to process of self-determined magical exercises to refine and expand their consciousness; through physical and mental activity. this includes but is not limited to, sexual magick, ceremonial practice and solitary workings of all kinds to seek the initiatory results of magick itself. this is not a path of prayer and supplication, but recognition of the sorcerer's own inherent powers. the forces of darkness are called upon as a means of self-expression, self-empowerment, and self-deification. nathaniel harris (author of witcha- a book of cunning, mandrake of 3 oxford, and current magister of the red circle, england) from the introduction to luciferian witchcraft by michael w. ford black witchcraft as defined within the afromentioned grimoires is

re which begets strength and the very focus of the magician. adamu forbidden sexual magick by michael w. ford the ritual tools within the black tradition are as various as the witches themselves. some create fetish servitors, embodied and often created demonic familiars bound to objects, created from animal remains, blood or sexual fluids to form a visualized shade which holds significance to the sorcerer himself. some create dolls and others use little or no exterior tools or implements. what holds tradition among such adepts is the commitment of the luciferic spirit within. this is the mind of the practitioner which has been liberated through antinomian practices and thought, by this determined focus that the will of the black adept has transformed he or she into a daemonic being. within

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

sabbat ritual practice to 4 focus the will or cast the mind into the determined direction of ritual magick; the blade representing the luciferic mind of the magician. the skull cup, made from the top part of the human skull, makes a drinking bowl used in ceremonial or solitary practice. none of these ritual tools are required for practice, which depends solely on the means and predilection of the sorcerer. godforms hold specific power within the cults of witchcraft as what is empowered from the practitioner themselves. the gods and goddesses would not exist in any tangible form if humanity did not empower them; either subconsciously or consciously, thus by the adept becoming does the godform become. deific energy is a source not only based within the blood of the practitioner, of the atavi

n by the individual, there is no longer a sense of emptiness regarding the ownership and commitment within the heart of the witch; it is known and believed according to the predilection of the adept. the ritual workings found in the luciferian witchcraft grimoire and other collections by myself present actual workings to manifest both infernal and luciferian spirits and atavistic shades, that the sorcerer may encircle them within his or her own arcana of practice. one may make reference as to foundation by the goetic sorcery grimoire, which presents a left hand path alignment with the 72 daemons of the shemhamforasche, but rather the rituals which prepare the magician for the summoning and encircling of such spirits. an invocation of the holy guardian angel, azal ucel, as well as the invoc

BLAVATSKY H P ANTHROPOGENESIS

he "theosophist" for february, march and june, 1887, madras[[vol. 2, page] 26 the secret doctrine. the right and the left-hand magic. in the epic poem of finland, the kalewala* the origin of the serpent of evil is given: it is born from the "spittle of suoyatar. and endowed with a living soul by the principle of evil" hisi. a strife is described between the two, the "thing of evil (the serpent or sorcerer, and ahti, the dragon "magic lemminkainen" the latter is one of the seven sons of ilmatar, the virgin "daughter of the air" she "who fell from heaven into the sea" before creation, i.e, spirit transformed into the matter of sensuous life. there is a world of meaning and occult thought in these few lines, admirably rendered by dr. j. m. crawford, of cincinnati. the hero lemminkainen, the g

and most complete of all such calendars, at present, as vouched for by the learned brahmins of southern india, is the already mentioned tamil calendar called the "tirukkanda panchanga" compiled, as we are told, from, and in full accordance with, secret fragments of asuramaya's data. as asuramaya is said to have been the greatest astronomer, so he is whispered to have also been the most powerful "sorcerer" of the "white island, which had become black with sin" i.e, of the islands of atlantis. the "white island" is a symbolical name. asuramaya is said to have lived (see the tradition of jhana-bhaskara) in romaka-pura in the west: because the name is an allusion to the land and cradle of the "sweat-born" of the third race. that land or continent had disappeared ages before asuramaya lived, s

every "twice-born (dwija, or initiated) brahmin, and the puranas contain references to some of them in veiled terms, which no matter-of-fact orientalist has yet endeavoured to make out, nor could he if he would. these sacred astronomical cycles are of immense antiquity, and most of them pertain, as stated, to the calculations of narada and asuramaya. the latter has the reputation of a giant and a sorcerer. but the antediluvian giants (the gibborim of the bible) were not all bad or sorcerers, as christian theology, which sees in every occultist a servant of the evil one, would have it; nor were they worse than many of "the faithful sons of the church" a torquemada and a catherine de medicis certainly did more harm in their day and in the name of their master than any atlantean giant or demi

acturing men had failed" the egyptians had in their theology only "four sons of god" whereas in pymander seven are given- thus avoiding any mention of the evil nature of man; though when seth from a god sank into set-typhon, he began to be called "the seventh son" whence probably arose the belief that "the seventh son of the seventh son" is always a natural-born magician, though, at first, only a sorcerer was meant. apap, the serpent symbolizing evil, is slain by aker, set's serpent* therefore set-typhon could not be that evil. in the "book of the dead" it is commanded (v. 13) that chapter clxiii. should be read "in the presence of a serpent on two legs" which means a high initiate, a hierophant, for the discus and ram's horns* that adorn his "serpent's" head in the hieroglyphics of the ti

er the "serpent" are represented the two mystic eyes of ammon* the hidden "mystery god" this passage corroborates our assertion, and shows what the word "serpent" meant in antiquity. but as to the nagals and nargals, whence came the similarity of names between the indian nagas and the american nagals "the nargal was the chaldean and assyrian chief of the magi (rab-mag, and the nagal was the chief sorcerer of the mexican indians. both derive their names from nergal-serezer, the assyrian god, and the hindu nagas. both have the same faculties and the power to have an attendant daemon, with whom they identify themselves completely. the chaldean and assyrian nargal kept his daemon, in the shape of some animal considered sacred, inside the temple; the indian nagal keeps his wherever he can- in t

ht over "from immense distances and with prodigious efforts" charton (voyageurs anciens et modernes, vol. i, p. 230) speaks of a specimen of such rock "from ireland" which had been submitted to the analysis of an eminent english geologist, who assigned to it a foreign origin "most probably african" this is a strange coincidence, as irish tradition attributes the origin of her circular stones to a sorcerer who brought them from africa. de mirville sees in that sorcerer "an accursed hamite" we see in him a[[footnote(s* see, among others "history of paganism in caledonia" by dr. th. a. wise, f.r.a.s, etc* ham was no more a titan or giant than shem and japhet. they are either all arkite titans, as faber shows them, or myths[[vol. 2, page] 344 the secret doctrine dark atlantean, or perhaps even

s, and in every race and nation. this may be easily inferred from the fact that the ancient talmudists and the teachers of midrashim are not agreed generally in their views about hanokh, the son of yered. some say enoch was a great saint, beloved by god, and taken alive to heaven (i.e, one who reached mukti or nirvana, on earth, as buddha did and others still do; and others maintain that he was a sorcerer, a wicked magician. this shows only that enoch, or its equivalent, was a term, even during the days of the later talmudists, which meant "seer "adept in the secret wisdom" etc, without any specification as to the character of the title-bearer. when josephus, speaking of elijah and enoch (antiquities, ix, 2, remarks that "it is written in the sacred books they (elijah and enoch) disappeare

BLAVATSKY H P COSMOGENESIS

eir wisdom and their learning that were devoured or assimilated by their followers, whence the allegory. when the scandinavian sigurd is fabled to have roasted the heart of fafnir, the dragon, whom he had slain, becoming thereby the wisest of men, it meant the same thing. sigurd had become learned in the runes and magical charms; he had received the "word" from an initiate of that name, or from a sorcerer, after which the latter died, as many do, after "passing the word" epiphanius lets out a secret of the gnostics while trying to expose their heresies. the gnostic ophites, he says, had a reason for honouring the serpent: it was because he taught the primeval men the mysteries (adv. haeres. 37. verily so; but they did not have adam and eve in the garden in their minds when teaching this do

BOOK OF BLACK SERPENT

its pentagonal center. to right the same, but with a crescent moon, horns to right. 2. a handbook of geomancy. book t page 26 of 26 http//www.private.org.il/gd/book-t.html 13/10/2 tthe book of the black serpent [note: this is a version of an essay published c. 1900 for initiates of the golden dawn isis- urantia temple. the original essay, concerning the qlippoth can be found in r.a.gilbert's "the sorcerer and his apprentice" and steve savedow's "goetic evocation- the magician's workbook volume 2. the following text was provided in trident's edition of "grimoirium verum, several additions have been made and some editing has taken place- phil] the foundation of the work. the operator of this, the opus majus, would do well to abstain from the companionship of the vulgar-minded during the time

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

mb. where hunter-gatherers today continue the unbroken tradition that stretches back thousands of years- for example, among the lapps in the far north of scandinavia and the inuits- these rites continue, led by a shaman, or magick man, who negotiates with the mistress of the herds or fish in a trance for the release of the animals. one of the earliest recorded examples of shamanism is the dancing sorcerer. painted in black on the cave walls of les trois freres in the french pyrenees, this shamanic figure, which portrays a man in animal skins, dates from about 14000 bc and stands high above the animals that are depicted on the lower walls. only his feet are human and he possesses the large, round eyes of an owl, the antlers and ears of a stag, the front paws of a lion or bear, the genitals

e at what ts eliot in the four quartets called the 'still point of the turning world, that moment of timelessness that enables thought to be turned into reality on the material plane. it operates on the principle as above, so below. this phrase comes from the beginning of the emerald tablet, attributed to hermes trismesgistos (thrice-blessed hermes, thought to be a powerful first-century egyptian sorcerer who became worshipped as a god after his death. this tablet is said to contain all magical knowledge as well as the principles of alchemy, and states that human action and events reflect what occurs in the heavens. and so by releasing magical intentions into the cosmos, as i said earlier, they will be reflected back as actuality. since time immemorial, humans have called upon the power of

ha de danaan were the ancient irish gods and goddesses, literally 'the tribe of danu, who was the creatrix goddess) he said he was a carpenter, but was told that the company of gods already had one. seite 34 wicca01.txt lugh then declared he was a smith but again was told that the deities possessed such a craftsman. he then announced that he was a poet, then in turn a warrior, historian, hero and sorcerer. each position was filled. lugh then demanded whether any one person could perform all these tasks as he could. as a result, he was admitted to the tuatha de danaan and eventually became their leader. you can invoke lugh especially at the time of lughnassadh, for the reaping of benefits sown earlier in the year, but also at any time for adaptability, versatility, innovation and originalit

CHAOS MAGICK AND LUCIFERISM

spare in undoubtedly the grand father of chaos magic, while he had no idea at the time of his magickal importance. during the 80 s a re-publishing awakening of material by spare was on the upswing, remaining from such publishers from the 70 s like 93 publishing, who issued several important pieces of spare s work along with numerous titles from aleister crowley. christopher bray, the owner of the sorcerer s apprentice bookshop spearheaded the resurgence of spare in the early 80 s with the collected works of austin osman spare, which gave a seminal kick in the pants to many individuals who were looking for new ways within magick to explore and exceed. chaos magick today essentially is a system derived from many individuals, formed into a new method of sorcery. chaos magick is a tool, not a

systems only understood demons as exterior while beginning with spare and crowley proved that they are primarily interior looking outwards, our greatest and worst of selves hidden and buried. aleister crowley s edited goetia provides the ideal for this theory and how it may be sought and understood to align the mind to scientific ideal: cause and effect. many letters representing the will of the sorcerer may be changed and altered by redrawing and writing the letters to form one or several specific symbols that by this time are unknown in meaning just by viewing them. paintings and art are ideal for other types of sigils. many seem to overlook this. one may approach the written letters and other manipulations with images drawn, painted or drafted with the idea they are seeking to make man

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ned by the court and subsequently executed.[3] of particular relevance here is the new york account's description of supernatural ritual activity. one of the insurrectionists f first collective acts bore the marks of african spirituality. according to a letter written by the chaplain of the english garrison in new york city, an oath had been sworn between members of the conspiracy and an african "sorcerer" who had sealed the pact between them using blood and an enchanted powder as a necessary protection that ensured their invulnerability. the oath, by which the group had "ty[ed] themselves to secrecy" involved a ritual in which blood was drawn and shared among members "by sucking c of each others hands" like many african rituals, this oath was a form of spiritual invocation. the conspirato

was to be used in a preemptive attack on the enemy. jack also conducted african-based rituals of oath taking among his gullah society members, who read psalms, prayed, and swore their allegiance to the movement. a fowl, eaten half-raw and shared among them, was their "evidence of union"[19] within the trial accounts and in subsequent interpretations of the events, gullah jack is referred to as a "sorcerer" a "doctor" a "necromancer" and a "voodoo" practitioner, but never as an african christian. given his affiliations, however, he might have qualified for this status. gullah religiosity combined missionary protestantism and african-derived spirituality, producing "a syncretic blend" that included "belief in the efficacy of christian salvation, the prevalence of the living dead, and the awe

DAVID ICKE CHILDREN OF THE MATRIX

mis (see picture section) and many other goddesses, including queen semiramis in babylon who is symbolised by the illuminati as a dove. thus the dove is another theme of british royalty's ritual ironmongery, sorry sacred sceptres. the reptilian bloodline is supposed to carry secret esoteric and magical powers (what the nazis called the "vril" or "serpent" power) and the merovingians were known as sorcerer kings" because of these abilities. some of the more amazing of these powers we shall discuss later. keep the seat belt on for that one. these guys and gals don't interbreed because they fancy each other- there is a greater purpose and one on which their whole plan depends. the windsors wanted diana's genes for figure 15: the three points of the fleur-de-lis, a widely used symbol of the me

deluge and the bloodlines returned there as the phoenicians, egyptians, and other names, when the sumer empire began to expand to the centres of its former motherlands. the carriers of the atlantean/lemurian knowledge in britain and other parts of europe were called the naddred or adders, a welsh name for serpent.49 they are better known as the druids, a gaelic word in ireland meaning a wise man, sorcerer, or serpent, and they were called the "snake priests. an irish manuscript claims that the adepts of the druidic arts descended from the tuatha de danaan "the people of the serpent goddess dana".50 apparently the tuatha de danaan were also called the sumaire. these were the former atlantean peoples who settled in asia minor (turkey) and then expanded out into europe. it was they who called

le, like me, are sra/did [satanically ritually abused and dissociative identity disorder 'multiples "the last non-dissociative president of the united states was dwight eisenhower; except for him, every one since teddy roosevelt has had some level of dissociative disorder and some level of involvement in the occult. president clinton has 'full blown' multiple personality disorder and is an active sorcerer in the satanic mystery 240 children of the matrix religions. this is true of al gore, as well; i have known misters clinton and gore from our childhood as active and effective satanists "like the hundreds of thousands of this [rothschild] occult family's other biological children, i had my place and function within this clan's attempt to control the world. my efforts and my family's effor

riest of the old sumero-akkadian mystery religion. satanism in its most pristine form. mr roberts was my occult spiritual mentor and indoctrinator. he has been the closest of friends to my rothschild family and to prince philip. mr richard roberts is a corrupt tele-evangelist from tulsa, oklahoma. richard is now actively enlarging the occult spiritual legacy of his father. mr roberts is an occult sorcerer par excellence who is empowering the apostasy of contemporary american and western christianity."7 the evangelists robert schuller and norman vincent peale offer a similar story. schuller, like graham, is sexually served by women from the illuminati mind control programmes. peale, a good friend of graham, is a 6th-degree illuminati through the pilgrim society, another strand in the web. b

DAVID ICKE THE BIGGEST SECRET

rs of the mystery school tradition in britain, ireland andfrance or britannia, eire and gaul as they were then called, and some of thembecame deeply corrupted by the influence of the reptile-human bloodlines of thebabylonian brotherhood which established control of the aryan priesthood as thecenturies passed. the origin of the word druid is not certain. a gaelic word, druidh,means a wise man or a sorcerer, but it may come from the irish word, drui, whichmeans men of the oak trees.45 the druidic mysteries were taught in the darkness ofcaves, forests and groves with the oak tree symbolising their supreme deity (verymuch in line with the watcher tree-symbolism. they did not worship the oak tree, itwas a symbol and anything which grew upon it, like mistletoe, became sacred. theholly bush was a

, through the442stuart bloodline, was related to them. many seem to believe that the merovingians aredescended from the bloodline of jesus, but how they can be genetically descended froma myth defeats me. this is a diversion to mislead. they are, however, an elite bloodlinethat goes back to the aryan race in the ancient middle and near east and eventually goesoff planet. the merovingians were the sorcerer kings who were noted for their esotericknowledge and magical powers which they inherited from the underground bloodlinestreams of secret groups and initiations. francio, the founder of the franks, claimed to bea descendant of noah and his ancestors once resided in ancient troy of wooden horsefame. the french city of troyes, where the templars were officially formed, was namedby the sicamb

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

agle itself is a prominent icon of masonry, being used extensively in the scottish rite. looking just above the eagles head you will see 13 pentagrams within a cloud. the pentagrams are arranged in the shape of a hexagram- or greater seal of solomon. the hexagram is a powerful tool used by pagans to invoke satan. it is also the sign of anti christ with 6 points, 6 angles and 6 planes (666. to the sorcerer, the hexagram is a powerful tool to invoke satan, and is a sign of antichrist (6 points, 6 angles, 6 planes- 666) the 5 pointed pentagrams multiplied by the 13 stars equals 65, the same cabalistic number as mentioned above. this makes one wonder with whom or what, we are to dwell in unity! the eagle replaced the phoenix in 1841 as the national bird. the phoenix has been a brotherhood symb

DEMONIC BIBLE

t, for through their magical art and the practice of astrology, they recognized him as a naturally born magician. the eighteen lost years of his life were surely spent in the east studying the knowledge of the magi. the practitioner of the black arts may be the truest christian and he who would follow the dark path set out in this book the truest apostle of christ. the aeon of lucifer to the true sorcerer there is no "good" and no "evil; there is only his will. this is the basis of crowley's law of thelema. those who interpret crowley's law "do what thou will" as "do what you want" fail to understand that it is the magical will crowley is referring to. what the sorcerer desires (or thinks that he desires) may not be the thing which his "higher self" has truly willed to occur. expanding upo

law of thelema. those who interpret crowley's law "do what thou will" as "do what you want" fail to understand that it is the magical will crowley is referring to. what the sorcerer desires (or thinks that he desires) may not be the thing which his "higher self" has truly willed to occur. expanding upon the law of thelema, michael aquino conceptualized and proclaimed the word xeper, by which the sorcerer may "become" and ultimately attain his true will and the realization of his "higher self. without thelema, xeper could never have been, for it is by thelema that xeper is possible. xeper is the egyptian word which means "to become. in this context, it means the achievement of one's higher self (what in abramelin magic is called the "knowledge and conversation of your holy guardian angel)

ness. by dissolving his consciousness into the "universal consciousness" he would be unable to act separately and distinctly upon the universe and would thus be unable to ever attain deitus. deitus does not represent the end of "becoming" or the end of xeper and remanifest. to believe for a moment that he has reached the end of the road, that he has become a god, and that his journey is over, the sorcerer would be making a terrible mistake. the aeon is itself "becoming" within the universe and the universe is itself expanding. by attaining deitus, the sorcerer realizes that man is "becoming a god and accepts "his place as a god upon the earth" his consciousness expands to the limits of the current aeon and he then continues to xeper and remanifest in direct relationship to the universe. th

rcerer would be making a terrible mistake. the aeon is itself "becoming" within the universe and the universe is itself expanding. by attaining deitus, the sorcerer realizes that man is "becoming a god and accepts "his place as a god upon the earth" his consciousness expands to the limits of the current aeon and he then continues to xeper and remanifest in direct relationship to the universe. the sorcerer realizes that his consciousness and his will are a manifestation of the universal dynamic, which man calls satan. having attained deitus, man becomes the very embodiment of satan. the dragon (a second consciousness which contains the knowledge of his ultimate purpose) awakens. as man becomes the embodiment of satan and rises to become a god, lucifer arises, for the rise of lucifer is a me

ou may prefer to at least dress in black. each ritual builds upon the previous rituals. each alignment you make requires that previous alignments have been made. each gate you cross requires that previous gates have been crossed. you must perform these rites in the order they are presented and you must not perform them outside of the context in which they are here given. if you are an experienced sorcerer, you may choose to perform one ritual each night "renunciation& proclamation" on the first night "lord's prayer backwards" on the second night "pact giving body, mind& soul" on the third night, etc. if you are less experienced, you may find it more beneficial to spend an entire lunar month crossing each gate and forming each alignment. if you cannot perform a ritual on a particular night

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

e invoked as external forces (friendly, perhaps, but external to the magician) which may be directed and controlled by the satanist. many less-experienced practitioners still fear these forces which they call upon as something alien to themselves and "evil. the adept practitioner realizes that these forces are not external (existing within the objective universe) but internal (existing within the sorcerer's subjective mind. what will become apparent to the practitioner of these rites is that satan, lucifer, belial, and leviathan are aspects of the human psyche, archetypes which exist within the subconscious and sub rational mind, not external beings which can in any way influence the magician to good or evil ends. the objective of this system of magic is not to "invoke" satan to physical a

DIABOLUS

it was because of this need for a crystallization of the form and function of the praxis of sorcery that i began, to present a concise view of the practice of left hand path magical practice from a luciferian viewpoint. the dragon within the triangle of darkness is a reference made to the evocation circle as the meeting place of the daemon and man, but also the luciferian rite of azi dahaka, the sorcerer-dragon king from persian mythology called zohak, an original son of satan. the black triangle by more common knowledge is related to the concentration of will to evoke the daemon of man and woman, to uplift and envenom their spirit with the adversarial gnosis (an illustration is found in the paitisha. it must be considered appropriate that we explore the traits and descriptions of the adv

th in their various forms throughout time, with inclusion to modern magicians such as charles pace, aleister crowley, nathaniel harris, anton szandor lavey, myself and others within the fire of the adversary. it must be understood that what is firstly considered the devil is only a cipher towards which lies within; that looks are deceiving and thus a test to the nature of both the opposer and the sorcerer within the context of relation. by passing through the darkness is a light revealed brighter than all others. beginning with the foundations of the adversary in the form of the egyptian set are we able to firstly understand that his force, while averse is indeed a necessary and 3 significantly important to the balance of nature in both a natural and supernatural sense. the shadow holds su

g denounced and demonized. the names of the form of set as apep are indeed many, some of which are saatet-ta (darkener of the earth, hau-hra (backward face, tutu (doubly evil one, hemhemti (devourer, all of which describe the storm demon who is called also kharebutu the fourfold fiend. in the gnosis of set who overcame the serpent for apep to become him presents a powerful gnosis for the aspiring sorcerer. apep also bore the name of rerek, a monster serpent form of set who had many helpers being serpents, noxious creatures and demons. it is further connected that thoth was said to have gotten the knife to slay the bull from set, thus making parallel the name of smain with set, being violence. one specific dwelling place of set was called set amentet3 which is the mountain of the underworld

, during which seth threw filth in the face of horus, and horus crushed the genitals of seth. this storm was the raging of ra at the thunder-cloud which [seth] sent forth against the right eye of ra (the sun. thoth removed the thunder-cloud from the eye of ra, and brought back the eye living, healthy, sound, and with no defect in it to its owner- from the papyrus of ani here we see that set was a sorcerer god, throwing filth and then thunder clouds, he controlled the elements of earth and the air. set although being injured, arose in might again after the battle, and later reached into obscurity to appear again in other cults outside of egypt under different names, all the while possessing the essence of which he created the adversary. set opened the paths of the two eyes (the sun and the

ozman spare. 5 unpublished manuscript by pace. the title page reads the great work 666 and is a collection of impressive tarot paintings and egyptian attributions. 6 1888- 1956 8 in spare s grimoire, the book of pleasure, he describes an almost instinctual luciferian concept of obtaining desired results through the fall into darkness (i.e death posture. the death posture is a formula in which the sorcerer enters a state of exhaustion and essentially blacks out and forgets the meaning of his rite. by doing this, he falls into unconsciousness or delirium from which the concept of i does not exist. this is the sethian test if you will, from testing the essence of yourself does your ability to become something better manifest into something greater. observe the illustration by aos entitled the

shaitan and satan, all being forms of set. incidentally, the master therion draws 8 egyptian magic, e.a. wallis budge 9 demonologie, in forme of one dialogue, london 1603 found in egyptian magic, e.a. budge 10 connections between shabbathai, the sphere of saturn being the witches sabbat10. here we find the manifestation of the adversary in a universal and initiatory role. the modern magician and sorcerer must be willing to focus on the beneficial and useful aspects of sethian magick within a now type of context, in other words utilize the will to invigorate and empower the rituals of sethan, which by you set is made great within. ii. ahriman the persian devil and the whore of darkness pondering on the end, zurvan delivered to ahriman an implement (fashioned) from the very substance of dar

to the adversary through sorcerous will controlling storms and the more unfriendly aspects of nature. andar according to luciferian lore is a demon of the black flame, or isolate consciousness. zairich is a poisoning or testing demon, all of which are featured with invocations in the paitisha and yatuk dinoih. herein beyond the zoroastrian religion, acting outside of any connections with it, the sorcerer may choose this gnosis or current of the adversary in that he or she may seek the dangerous elements to strengthen their own will and separate themselves from those around them. in this act of antinomian rebellion, the sorcerer becomes a daeva or druj. the daeva known as akoman or aka manah is the evil mind, a personified demon of intellect which conspires against the vohu manah or good m

DION FORTUNE PSYCHIC SELF DEFENSE

t there is any reliable device for invoking the devils without being obsessed by them save the method of abramelin, which involves six months' preparation and is only operated after the knowledge and conversation of the holy guardian angel have been attained. the edge of the abyss is well fenced. it is not possible to fire a gnn and avoid the recoil. having invoked and concentrated his force, our sorcerer has next to consider his target. he has to get into astral contact with his victim. in order to do this, he must form a rapport, not quite as easy as might be imagined. first he has to find his victim and establish a point of contact in his sphere, and then, working from this base, succeed in piercing his aura. an unfocussed force is not very much use. a focus has to be achieved. the usua

int of contact in his sphere, and then, working from this base, succeed in piercing his aura. an unfocussed force is not very much use. a focus has to be achieved. the usual method is to obtain some object which is impregnated with the intended victim's magnetism, a lock of hair, nail-paring, or something habitually worn or handled. such an object is magnetically connected with its owner, and the sorcerer can work up the trail and thus enter the sphere of his victim and establish a rapport. he then proceeds as does any other practitioner of suggestion who has succeeded in getting his victim into the first stages of hypnosis. by means of the magnetic link he has gamed the psychic ear of his victim, who will hear his suggestions subconsciously. it now remains to be seen whether the thought-s

eat explorer, used to get her priest to bless little statues of the saints and put them in the pockets of his clothes. a similar device is used by the workers of black occultism. magnetised objects are placed in the rooms habitually occupied by the victim, or buried in his path, so that he must pass over them frequently. these talismans of evil not only work by their own power, but also serve the sorcerer as a point of concentration for his meditations. harmful effects are also produced by objects which have been used in black magic and have become impregnated with 62 of 103 the forces they were employed in generating. odds and ends of magical equipment turn up in some queer places. i was present at an auction in a country town when the twelve signs of the zodiac, neatly painted on a black

d by psychic trouble. in front of an old-fashioned four-poster bedstead stands a ferocious female armed with a rolling-pin, and from under the valance protrudes the head of her spouse, who says "ye may whack me, and ye may thwack me, but ye canna break my manly spirit, for i'll no cam' oot" if the victim of an occult attack concentrates on mundane things he is a heart-breaking proposition for any sorcerer. what is the sorcerer to do if, at the time when he is operating the black art, his victim is at 74 of 103 the local cinema roaring at the antics of charley chaplin? there is an old saying that one nail drives out another. if in fear of in visible dangers, take up a sport with an element of risk in it. chapter xvi diagnosis of the nature of an attack having considered the purely physical

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

combat the evil one, as late as the sixteenth century. it is found in many books on magic, notably in the enchiridion ascribed to pope leo iii. agapis encyclopedia of occultism& parapsychology. 5th ed. 16 aglaophotis a kind of herb said to grow in the deserts of arabia and much used by sorcerers for the evocation of demons. other plants were then employed to retain the evil spirits as long as the sorcerer required them. agondonter (newsletter) quarterly publication concerned with the twentieth-century channeled gospel urantia, published by the first urantia society of los angeles. last known address: po box 563, los angeles, ca 90053. agpaoa, tony (1939.1982) a filipino spiritualist healer, born in 1939, who claimed to perform surgery with his bare hands without anesthetic. to perform psyc

him. they reached the sea shore, and alruy turned and showed himself to all the people. spreading a scarf on the surface of the water, he walked over it lightly, before the boats which were to pursue him were ready. this tale confirmed his reputation as the greatest magician within the memory of man. it is said that a turkish prince, a subject of the persian king, bribed the father-in-law of the sorcerer to kill him, and one night, when alruy was sleeping peacefully in his bed, a dagger thrust put an end to his existence. alruy was the subject of a novel by the politician-author benjamin disraeli (1804.1881: alroy: a romance (1846. alternate perceptions alternate perceptions, formerly ufo perceptions, was founded in 1986 by white buffalo-eagle wing, inc, as a ufo periodical serving the mi

ople who have strayed should be pardoned and prayed for. the use of anathemas has largely dropped out of contemporary christianity. magicians and sorcerers once employed a sort of anathema to discover thieves and witches. some limpid water was brought, and in it were boiled as many pebbles as there were persons suspected. the pebbles were then buried under the doorstep over which the thief or the sorcerer was to pass, and a plate of tin was attached to it, on which was written the words christ is conqueror; christ is king; christ is master. every pebble must bear the name of one of the suspected persons. the stones are removed at sunrise, and the one representing the guilty person is hot and glowing. the seven penitential psalms must then be recited, with the litanies of the saints, and th

t, on which was written the words christ is conqueror; christ is king; christ is master. every pebble must bear the name of one of the suspected persons. the stones are removed at sunrise, and the one representing the guilty person is hot and glowing. the seven penitential psalms must then be recited, with the litanies of the saints, and the prayers of exorcism pronounced against the thief or the sorcerer. his name must be written in a circular figure, and a triangular brass nail driven in above it with a hammer, the handle of which is of cypress wood, while the exorcist declares, thou are just, lord, and just are thy judgments. at this, the thief would betray himself by a loud cry. if the anathema has been pronounced by a sorcerer, and one wishes merely to escape the effects of it and cau

has cast it, one must take, on saturday, before sunrise, the branch of a one-year-old hazel tree and recite the following prayer: i cut thee, branch of this year, in the name of him whom i wish to wound as i wound thee. the branch is then laid on the table and other prayers said, ending with holy trinity, punish him who has done this evil, and take him from among us by thy great justice, that the sorcerer or sorceress may be anathema, and we safe. harrison ainsworth s famous novel, the lancashire witches, deals with the subject and the pendleton locality in england. ancient and mystical order of seekers the ancient and mystical order of seekers was founded in the 1950s by clifford bias (d. 1986, the founder of the universal spiritualist association, as a society for the clergy and the more

yclopedia of occultism& parapsychology. 5th ed. anselm de parma 59 fact, sorcerers claimed to have received their gift of healing not from anselm of parma, but from st. anselm of canterbury. sources: weyer, johannes. witches, devils, and doctors in the renaissance: johann weyer, de praestigiis. edited by george mora. binghamton, n.y: medieval and renaissance texts and studies, 1991. ansuperomin a sorcerer of the time of st. jean de lus, who, according to information supplied by pierre delamere, a councillor of henry iv, was seen several times at the sabbath mounted on a demon in the shape of a goat and playing on the flute for the witches dance. answerer (or fragarach) a magical sword belonging to the irish sea-god lir. it was brought from the celtic otherworld by lugh, the irish sun- god

the news to his parents. when they came to bury him, no corpse could be found. the whole town was astonished. then some men returning from a voyage assured them that they had met aristaeus on the way to crotona and that he appeared to be a species of vampire. herodotus added that aristaeus reappeared at the end of seven years, composed a poem, and died again. leloyer, who regarded aristaeus as a sorcerer or ecstatic, quoted a certain apollonius, who said that at the same hour as the vampire disappeared for the second time, he was transported to sicily, where he became a school master. aristaeus is again heard of 340 years later in the town of metapontus, where he caused certain monuments to be raised that were to be seen in the time of herodotus. so many wonderful happenings inspired the

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

clearly understood that he had nothing whatever to do with the official muhammadan religion of the mosque; the village has its regular staff of elders.the imam, khatio, and bilal.for the mosque service. but the pawang is quite outside this system and belongs to a different and much older order of ideas; he may be regarded as the legitimate representative of the primitive medicine-man, or village- sorcerer, and his very existence in these days is an anomaly, though it does not strike malays as such. the pawang is a person of very real significance. in all agricultural operations, such as sowing, reaping, irrigation works, and the clearing of jungle for planting, in fishing at sea, in prospecting for minerals, and in cases of sickness, his assistance is invoked. he is entitled by custom to c

ns who appear in the figures of little men without beards. the name is also applied to the plant popularly known as mandrake, whose roots resemble human forms and were believed to be inhabited by demons. the sixteenth-century witchcraft scholar martin del rio stated that one day a mandragora, entering a court at the re- encyclopedia of occultism& parapsychology. 5th ed. mandragoras 973 quest of a sorcerer who was being tried for wizardry, was caught by a judge (who did not believe in the existence of the spirit, and thrown into the fire, from which it escaped unharmed. mandragoras were thought to be little dolls or figures given to sorcerers by the devil for the purpose of consultation and it would seem as if this conception sprung directly from that of the fetish, which is really a dwelli

appenzell. sources: koenig, peter r. herman joseph metzger.oho of the o.t.o. and patriarch of the gnostic catholic church. http/ www.cyberlink.ch/ koenig/bishops.htm. april 23, 2000. mexico and central america sorcerers and astrologers occult science among the ancient mexicans could be represented as a middle ground derived between the tribal medicine men and the magical practices of the medieval sorcerer. the sources of information are limited, chiefly gleaned either from the works of the early missionaries to the country, or from the legends and myths of the people themselves. writing about the sorcerers of mexico, bernardino de sahagun, an early spanish priest, stated that the naualli or magician was one who enchanted men and sucked the blood of infants during the night, a reference to

heir enchantments in obscurity for four nights running, when they choose a certain evil sign. they then betake themselves in the night to the houses where they desire to work their evil deeds and sorceries .for the rest these sorcerers never know contentment, for all their days they live evilly and know no peace. the myths of the mexicans give a good working idea of the status of the enchanter or sorcerer in aztec society. for example, the toltec god quetzalcoatl who, in early times was regarded as a culture-hero, was bewitched by the god of the incoming and rival race, tezcatlipoca, who disguised himself as a physician and prescribed for an illness of his enemy s an enchanted draught that made him long for the country of his origin.that is, the home of the rains. this would indicate that

red hardship in the general slump of 1857, and ceased to be practicable in the turmoil of the civil war. warren died in 1874 (see also hopedale community) sources: lawson, donna. brothers and sisters all over this land: america s first communes. new york: praeger publishers, 1972. oved, yaacov. two hundred years of american communes. new brunswick, n.j: transaction publishers, 1993. moghrebi arab sorcerer (see semites) mohanes shamans, or medicine men, of the indians of the peruvian andes. joseph skinner described them at the beginning of the nineteenth century: these admit an evil being, the inhabitant of the centre of the earth, whom they consider as the author of their misfortunes, and at the mention of whose name they tremble. the most shrewd among them take advantage of this belief, t

ents, and means are instantly taken to ascertain by whom the mischief may have been wrought. for this purpose the nearest relative takes a quantity of the juice of floripondium, and suddenly falls, intoxicated by the violence of the plant. he is placed in a fit posture to prevent suffocation, and on his coming to himself, at the end of three days, the mohan who has the greatest resemblance to the sorcerer he saw in his visions, is to undertake the cure, or if, in the interim, the sick man has perished, it is customary to subject him to the same fate. when not any sorcerer occurs in the visions, the first mohan they encounter has the misfortune to represent his image. it seems that by practice and tradition, the mohanes acquired a profound knowledge of many plants and poisons, with which th

pirit, shades into modern spirit contact in spiritualism. necromancy has long been regarded as the touchstone of occultism, for if, after careful preparation, the adept can successfully raise a soul from the other world, he has proved the success of his art. the occult sages of the past have left full details as to how the process should be attempted. in the case of a compact existing between the sorcerer and the devil, of course, no ceremony is necessary, as the familiar is ever at hand to do the bidding of his masters. this, however, is never the case with the true sorcerer, who preserves his independence and trusts to his profound knowledge of the art and his powers of command. his object therefore is to constrain some spirit to appear before him, and to guard himself from the danger of

FAUST

a bitter pang i find that in this hour your consecrated head s in league with satan s power. true- as it seems- you re on the throne, secured by right, but woe! in the lord god s, in father pope s despite. which when the pontiff learns, swift judgment he ll deliver, his holy bolt will crush your sinful realm forever. he has not yet forgot- the day that you were crowned, a solemn time- you had the sorcerer unbound. and from your crown, where christian honour hung suspended, the ray of pardon first on that damned head descended. but smite your breast, and straightway from your wicked gain give back a moderate mite unto the holy fane; that broad and hilly space where your tent stood erected, where by an evil spirits -league you were protected, where to the prince of lies you lent attentive ea

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

having little value compared to the vital energy of the shells they seek to gain. 2 f 3# way of the angels of destruction and way of the angels of elohim the left-handed path is very rapid because of the intense focus of the mind in hatred for god-as-adversary. this path can therefore yield some results in a relatively short time, but 4' 8: h" 2: 2 2:e 8% inevitably ends in the destruction of the sorcerer because he/she cannot withstand the power channeled through their shells from the higher sefiroth. most do not make it past the gate of the tzade o between the sefiroth power/fire and understanding/ north. very powerful black magicians, who make it up the column of the left without shattering their shells, are denied access to atziluth (world of emanation) by the action of the gate of the

FRATER TENEBROUS CULTS OF CTHULHU

an all-in-one and one-in-all of limitless being and self. as such, a particular physical from cannot be ascribed to yog-sothoth, though in the dunwich horror, the offspring of his mating with lavinia whateley is compared to an octopus, centipede or spider. the formula of evocation of yog-sothoth is given in the case of charles dexter ward, wherein it forms part of the necromantic workings of the sorcerer, joseph curwen. the british occultist kenneth grant has described yog- sothoth as embodying the supreme and ultimate blasphemy in the form of the aeon (yog or yuga) of set (sothoth= set+ thoth) 4. on the qabbalistic tree of life, yog-sothoth can be attributed to da ath, the eleventh (or non) sephirah, where the identification is with choronzon, the guardian of the abyss whom crowley calle

FRATER U D PRACTICAL SIGIL MAGIC

t, page 296. muller, 1980. 5 the haunter of the dark, the dunwich horror and others, h. p. lovecraft. 6 he cometh and he passeth by, h. r. wakefield. 7 letter no. 610, to miss elizabeth toldridge, selected letters volume iv. arkham house, 1976. 8 letter no. 604, to clark ashton smith, selected letters volume introduction sigil magic, particularly the system developed by the english painter and sorcerer austin osman spare, is one of the most efficient and economical disciplines of magic. for the most part, it can be performed without complicated rituals, needs hardly any paraphernalia, is independent of philosophical and dogmatic premises and, due to its simplicity, can be learned easily and quickly. most important of all, none of the magical techniques we know of today is more efficient

this is not necessarily the case. every beginner in ceremonial magic learns that his/her rituals will attract astral entities just as light will attract moths. with magical weapons, talismans, amulets and other appropriate tools, the case is quite similar: some people are fascinated by them beyond sensible control. it is of little use to warn people never to touch the magically charged tools of a sorcerer without his/her permission, for proscriptions will usually make the whole thing seem a lot more attractive. it is of far lesser importance that a magician may have 40/ practical sigil magic it. the elop a definite, indepe whole situation can be compared with the position of an army quartermaster: he is responsible for the safekeeping of his arms and ammunition, not so much because any los

nto a male) demon wi n astaroth. today fs evocatory magicians might be in for quite a surprise or two, if, for example, a supposedly male demon like kedemel from the venusian sphere suddenly appears before them as a female entity (quite obvious, actually, but who would have thought of it beforehand) 2. ray sherwin, writing as a form o milar connection in his excellent theatre of magic (leeds: the sorcerer fs apprentice press, introduces the term gliminal gnosis. h 3. compare the section gthe physiological gnosis h and the subsequent explanations in liber null (york beach, me: samuel weiser, inc, 1987, p. 33ff 4. kenneth grant, images and oracles of austin osman spare (york beach, me: samuel w 5. incidentally, this difficulty can even be used constructively should you encounter problems wit

ent xchange. in extremely paper-thin form it is also utilized 0. cf. sujja su fa fno-ta gdie sprache des unbewusten, anleitung zur erarbeitung einer individuellen ritualesprache h in unicorn, iii/82, pp. 137-441 ic in seeing a giraffe with closed eyes, try very intensely not to see one. sometimes the spell is immediately broken by this simple trick. 6. ray sherwin, the book of results (leeds: the sorcerer fs apprentice press, p. 34. 7. i should perhaps briefly point out that virgin parch-ment is not, as many people still seem wont to believe, tanned from the hymens of desperately destitute virgins! instead, the skin of unborn calves is used for its manufacture. laughter the s abortion for obtaining it, only animals which have died in an accident, had to be put to sleep, or died a natural d

sthetic corrections may his thesis is enlightening and witty and annot be discarded completely, although a convincing ided more clarity to his rocedures. 11. for example, refer to sujja su fa fno-ta fs element- magie (bad honnef: edition magus, 1983, pp. 51- 56. 12. cf. my article gmythen in tuten. vom magischen umgang mit analogien h in unicorn, 2 13. ray sherwin, the book of results (leeds: the sorcerer fs apprentice press, p. 32ff 14. see timothy d farch smith fs introduction to francis barrett fs the magus (secaucus, nj: citadel press, 1977, pp. vi-vii. his explanation is a bit tricky. the magician places the figures of a magical camea in their numerical order (always from left to right, starting in the bottom row) in a camea. after this, he traces the numbers following their numerical

GILBERT THE SORCERER AND HIS APPRENTICE

ing that it was another boy of the same name who was educated at bedford .3see holland's letter to westcott qf1910,quoted in howe,op. cit.,p.40.4entitledthe qabalah;mathers gave his lecture on3june1886.abrief abstract was printed inlighton19june.5 kabbalathe kabbalah unveiled(george redway,1887. 6e.g.byelliehowe,op.cit.,and by ithell colquhoun,op, cit.7w.b.yeats,autobiographies(1926),p.232.12 the sorcerer and his apprentice8a.e. waite,shadowsof life andthought(1938),p,99.9 in his brief, unsigned memoir printed intheoccultreview,vol. xxix,no.4,(april1919),pp,197-199.10 j.w. brodie-innes,macgregormathers,somepersonalreminisc255ences,intheoccultreview,vol. xxix,no.5(may 1919),pp. 284-286.11r.a. gilbert,thegoldendawn:twilightof themagicians(aquarianpress,1983).part one: papers bys.l.macgregor

raised through the balance of strife and of trial, through the pathway of eternal life. and when, like our master, thou art extended on that tree, through suffering and through pain, let thy countenance be raised up towards the light of the holy one to invoke the divine brightness, not for thyself,butfor those who have not yet attained unto the pathways, even though they be thy tormentors.24 the sorcerer and his apprenticebalanced between the spiritual and the material, the type of the reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and

e, the 'three mothers' of the sepher yetzirah, the three alchemical principles of nature, the sulphur, the mercuryandthe salt, and each pillar is surmounted by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and 125th chaptersofthe 'ritual of the dead' theegyptian'per-m-hru. this celebrated and48 the sorcerer and his apprenticemost ancient work is a collection of mystical hymns and addresses in the form of a species of ceremonial ritual for the use of the soul after death, to enable him to unite himself to the body of osiris the redeemer, thenceforth in the ritual is he no longer called the soul but he is called the 'osiris' of whom he is a member 'i am the vine, ye are the branches' said the

g way: the 22 trumps are not all of the same value. 21, 20, 19, 18, 17, are called the five greater trumps. 1, 2, 3, 4, 5, are called the five lesser trumps. whoever has three of the greater or three of the lesser trumps in his hand, scores s points for the same; 10 points if he has four; and 15 pointsifhe have all five.ifthe player hasanyten trumps in his hand they will score 10 points,any74 the sorcerer and his apprenticethirteen trumps 15 points. it does not matter if greater or lesser trumps, which have been already scored, form part of such ten or thirteen;allscores ate independent of other combinations. furthermore, for any cards to be scored they mustbeshown to the adversaryatthetime of scoring; this rule holds good in all cases. the non-dealer scores and leads first.ifthree play, t

had a strange and romanticcareer-'i may have looked surprised, being conscious of nothing of the kind, but i said nothing and tried to be as blank as possible. she went on without a moment's hesitation, telling a story that quite bore out the opening, a wild yarn of romance and adventure, including an elopement or so, and several duels, among other things, lasting i should say about twenty94 the sorcerer and his apprenticeminutes. then she suddenly stopped, and looking full in my facesaid 'is that correct 'perfectly' i replied,'butit's not me 'what do you mean 'well' i said,'you have told me almost line for line a story i am writing, which is notyetfinished, and which no one has seen. it is lockedup.in my desk 'i saw it. every incident passed before me as though it were your own memory of

ld occultism and the old fairy lore have retreated out of sight, and largely i fear out of mind. therefore i have tried to string together a few rambling memories, in the hope of preserving some traditions which the present generation is in danger of losing altogether. others more capable must judge of their value; i can only vouch for their truth as personal experiences of a time when the102 the sorcerer and his apprenticeoccultism of the celtic west was not only a very real thing,butwas looked on as utterly natural. i knew nothing of folk lore, and the idea of collecting and comparing legends and myths never occurred to me. butihad all a boy's keen relish for a fairy tale, especially when told as an obvioustruthby people who really believed it. sooth to sayiwas rather wearied of the supe

than we ever are' they are natural instinctive poets, these celtic islanders of the west. i stood once with an old boatman on the western shore of mull, looking out over the sea to the sunset, on one of those evenings when a faint mist lies over the water, and the eye fails to catch the line of the horizon. at one moment it looks at the breaking wavelets, or the tiny islets glowing in the104 the sorcerer and his apprenticegolden light, the next with no perceptible break it is scanning the bright cloudlets that seem like islands in the sky. the old man gazed silently for a minute or two, then extending his arm he said 'do you see! the gates are down tonight. we might just take a boat and sail on and on into tir-nan-oge' then after a pause 'my lassie's there waiting for me' i knewhow.the br

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

nless this is sustained, the energy will dissipate. both x and y factors tend to polarise, so within the x and y factors there are x and y poles. these characteristics of the x and y factors are important, for they illustrate that both energies can be used in very similar ways. it is only the long term effects of the respective forces that makes the difference. a gnostic using the x factors and a sorcerer using the y may seem little different in practise, however, the resulting transformation will be markedly variant. the process of using the x factor and gnostic theurgy page 122 suppressing the y results in experiencing transfiguration and ascension. using the y factors and suppressing the x will result in disintegration and ultimately archonic domination. solar meditations while discussi

GOETIA LUCIFERIAN

ck is the arte of ensorcelling the self, building and isolating the psyche. the goal is specifically a higher articulation of the soul and the will of the individual. it is considered black because this is the symbol of the unknown, such is a large part of the psyche and subconscious. the black magician is therefore one who works on the self, building and defining the character of i or being. the sorcerer is thus one who encircles energy and the spirits of the dead and the subconscious around the self; to strengthen and explore the avenues of a strong and open mind. the black magician also understands the respect which is necessary with working with exterior forces which often relate in an interior context. this is the key to the goetic sorcery path which is for this reason considered dang

, but the possibilities of becoming something better. the goetia as it is a tool of darkness; it is also a tool of strengthening the self one of fiery light. one must observe the nature of goetic spirits, which generally may be harmful or beneficial depending on how may approach them. in a modern context, the magician is now able to step out of the medieval mode of summoning separately rather the sorcerer now moves forward into the point between the summoner and the summoned. this is the axis of which all change, self-deification and the widdershins dance of the adversary is accomplished and developed. one may perform rites based around the princes of the infernal realm or the sub-princes accordingly. much of this useful information may be found in the s.l. macgregor mathers translated the

nd devour and is associated with amaimon, a grand daemon) 11 the rite of the coiling dragon (leviathan, the crooked serpent) the darokin walk of the coiling dragon is the averse trance-way of the adversary, thus the initiate becomes as the image and essence of shaitan through the invocation of the four powers under the infernal princes. in the coiling of this black light and cunning fire, may the sorcerer become isolated and strong against the natural order. the individual is separate, yet a fire made vessel of azazel-lucifer, known as azal ucel, the daemonic angel of adversarial awakening. begin the rite in the southern quarter, relative to azazel, the initiator of the path. the sorcerer should construct the circle of the dragon as one uses in this goetia, encircling the self in the annou

(demonic) spirits are often fallen angels; those who have tasted from the golden cup of the celestial realm of lucifer, and by falling into the infernal realms have learnt the dark ways of their own sorcerous making. such daemonic forces are but in some ways mirrors of our self, we must gain by association and invocation. this, by this work alone, will strengthen and develop the very self of the sorcerer, the ever changing luciferian and promethean essence from which the body and mind it itself a grand grimoire of shadowed knowledge. our soul must be enflamed as the serpent and must work accordingly as the devil in flesh, the tester of the limits and the initiator upon earth. work always with a goal in mind and do not dabble with the spirits of the goetia. you have been warned. working wi

consider the higher articulation of the spirit and how this may associate with the balanced aspects of the self. in most cases the demonic is in relation to the angelic, a combination of celestial and infernal aspects. when invoking either daemonic or angelic spirits, one must control every thought based on the desire and will, not to mention the impulses which may come forth. in most cases, the sorcerer will feel differently as he or she invokes the force that is the mind moves with inspiration under the spirit summoned. 13 such methods of invocation act not in mere possession in most cases, rather activates areas of perception according to the individuals associations of inspirational knowledge or impulses. angelic spirits are those which infuse us with the fire of lucifer, that which f

or shadowed aspect of being, as is the reflection of the being. simplicity in ceremonial magick and sorcery is significant to achieve a strong point of gnosis, or magical thought. the operator who is intent on summoning a spirit of the goetia will be focused on this act, to where he or she identifies with the daimon in question. to allow a clear and controlled pattern of magickal development, the sorcerer should be calm and focused before hand on a specific and willed outcome. no individual should enter the ritual chamber to perform ceremonial magick while lacking a defined intent and desire. why are you summoning the spirit? what do you wish to accomplish? how will you learn from this spirit? how will you implement the knowledge obtained from this act? how does this sharpen and define you

ht an operation of will and the discovery of the angel-serpent samael, the illuminator of the path itself. the common logic behind this theory is that you would not take an operation without knowing where you wish to go, the plan of how you shall achieve your goal. theurgy (high sorcery) is the luciferian principle of self-development, the magician seeks to become like lucifer. the ritual let the sorcerer cast a circle about him/her, the leviathanic ourobouris circle counter clockwise, then in the same fashion, move widdershins in your alignment with the four daemon princes and subprinces, in your own design. summon then with an enflamed mind, the dragon-serpent which is the angelic essence of the soul, the eye of azal ucel shall burn forth from the darkness to reveal the light. the circle

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

a had been sculpted with the hands and arms folded, one below the other, over the front of a long, flowing robe. on each side of this robe appeared the sinuous form of a snake coiling upwards from ground to shoulder level. and as i looked at this beautiful design (the original of which had perhaps been embroidered on rich cloth) the picture that came into my mind was of viracocha as a wizard or a sorcerer, a bearded, merlin-like figure dressed in weird and wonderful clothes, calling down fire from heaven. the temple in which the viracocha pillar stood was open to the sky and consisted of a large, rectangular pit, like a swimming pool, dug out six feet below ground level. its floor, about 40 feet long by 30 feet wide, was composed of hard, flat gravel. its strong vertical walls were formed

sing monument, almost 200 feet tall, was dated to approximately 2650 bc. it stood within its own compound, surrounded by an elegant enclosure wall, and was reckoned by archaeologists to be the earliest massive construction of stone ever attempted by humanity.15 tradition had it that its architect was the legendary imhotep, great of magic, a high priest of heliopolis, whose other titles were sage, sorcerer, astronomer and doctor.16 15 humanity.15 tradition had it that its architect was the legendary imhotep, great of magic, a high priest of heliopolis, whose other titles were sage, sorcerer, astronomer and doctor.16 16 ibid, p. 158. graham hancock fingerprints of the gods 351 saqqara. we shall have more to say about the step-pyramid and its builder in a later chapter, but on this occasion i

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

throughout history, recorded in ciphers and myths, and passed on through ritual. the black lodge may be defined as the organized institution guided by valis for the purpose of holding back human evolution and keeping a slave mentality in place. its human leaders are the black brothers who are not to be mistaken for mere black magicians. indeed, aleister crowley observed that the black magician or sorcerer is hardly even a distant cousin of the black brother. the difference between a sneakthief and a hitler is not too bad an analogy. the black brothers are highly advanced adepts of the art who have simply, as the popular phrase goes, been seduced by the dark side of the force. at certain times and places in history- for example, medieval tibet or, in more modern times, nazi germany the blac

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

, to lg. tover, toveren, and the same in nethl. both mid. and mod (conf. toverie, maerl. 1, 260-3, toverare 1, 266. 2, 176-7, toeverie is a faulty spelling; o. fris. tawerie, richth. 401. 21. the icelandic has tofur instrumenta magica, iijfrar incantamenta, t'ofra fascinare> m. lat. factura (sortilegium, facturare (fascinare, affacturatrix (incantatrix; hal. fattura (incantatio, fattucchiero -ra, sorcerer -ress; piov. fachurar, faiturar, to conjure, fachilieira, faitileira, sorceress; o. fr. faiture, faicturerie, sorcery; span, hecho (facinus, hechizo (incantatio, hechizar conjure, hechicero -ra, sorcerer -ress. zauber. witchcraft. 1033 tofrari magns, tqfranoryi sagsx, fovroid. sog. 3, 205; with which the norw. tougre fascinare (hallager 131) and swed. tofver- incantatio, tofverhaxa saga

unccancrceft ars magica; and iviglian ariolari, ivigelere augur, tvigelung augurium, incantatio; while the fris. transposes the letters, luillga incantatio, richth. 401, 21. the engl, has witch= wicce; from the as. verb has survived its partic. tvicked (perversus, maledictus, and 0. engl, had an adj. wikke meaning the same; add wizard, but all the l-forms have 1 so the liineburg wendic ti'matsrh sorcerer (eccard p. 291, fobalar sorcerer, tnwlatza, toblarska sorceress (jugler's wtb, seem borrowed from german, as other slavic dialects have nothing similar; for the sloven. 2) 7-magic, zoprati to conjure, zopernik -nitza sorcerer -ress, are certainly the germ, zauber, etc. is the derivation of our zij'cr, engl, cipher, fr.chiffre, it. cifra, cifera (secret writing) from an arabic word a certa

s the ital. fasciare, the source of fr. fucher, formerly fascher, irritare, span, enfadar? 1036 magic. applied to magicians, trdll-shapr is sorcery, the sw. trolla, dan. trylle incantare, troudom, trolddom witchcraft; the gula]?ingslag p. 137 has 'at vel-ja troll' for conjuring, which reminds us of' veckja hildi' and' waking the sselde/ p. 864. the frisians say tsyoene fascinare, tsijoen-er -ster sorcerer -ress, which (as initial ^9 before i or y often stands for k) is no doubt to be explained by the on. kyu in its collateral sense of monstrum, conf. mhg. kunder. i cannot satisfactorily account for an o.sw. vipskipli, used in the vestgotalag for magic, not of the worst kind, but what can be expiated by penance' far kona me? vijysldplmn -p. 163; warj^er taken me? vij^sjcipplum' p. 228' conv

g real remedies, incurred the reproach of sorcer3^ like witchcraft (p. 1038-9, and for the same reasons, the old ways of healing fell mainly into the hands of women (see suppl. a physician was called in goth. lekeis, ohg. lajilii, as. icece, on. helcnir, icehiari^ swed. idkare, dan. idge; the engl, leech has sunk into the sense of peasant or cattle doctor. the mhg. idchencere, idchencerinne meant sorcerer, sorceress (p. 1037, though still perhaps implying the use of remedies, as in' lachenen und fiirsehen' superst. d, 38 r, and /eca;e)i= healing, quedlinb. witch-trials p. 77. from teutonic nations the word must in very eai'ly times have spread to slavs, lithuanians, finns: o.sl, boh, euss. lehar, serv. liehar, pol. leharz, lith. lelwrus, fin. idcimiri; or can we have got it from the slavs?

HANDBOOK OF EGYPTIAN MYTHOLOGY

ungrateful king has seized his widow. greco-roman period stories about a prince called setna describe him stealing a magic book from a tomb. he fails to learn from the example of an earlier prince who was killed by thoth for using the forbidden book. in another of the stories, an egyptian king called siamun is snatched from his bed every night and beaten by wax figures brought to life by a nubian sorcerer. the king is only saved from this humiliating treatment by the wisdom of a priest-magician. later in the same story, setna and his father, king rameses ii, are powerless against nubian sorcery until the spirit of the priest-magician returns to help them. herodotus tells a story about an egyptian king called rhampsinitus, who may be partly based on rameses ii. rhampsinitus is unable to pro

r a series of uncanny experiences. in one of these, setna agrees to the murder of his own children. this turns out to be an illusion, and setna s son sa-osiris grows up to be a great magician. he takes his father on a magical journey through the underworld and shows him the very different fates of the evil and the good after death. when setna and his father (rameses ii) are challenged by a nubian sorcerer to read a sealed letter without opening it, only sa-osiris can perform this feat. the letter tells how hundreds of years before, a magician called sa-paneshe defeated a nubian sorceress and her son who were casting spells on a king of egypt. sa-osiris then reveals that he is the spirit of sa-paneshe reborn to protect egypt from the continuing threat of nubian sorcery. see also baboons; ba

ortant because the longing for truth, particularly for truth about the gods, is a yearning after divinity. a selection of literature influenced by egyptian myth lucius apuleius. the golden ass. translated by robert graves. 1950. the golden ass, also known as metamorphoses, was written in the second century ce and is the only complete latin novel to have survived. it is the entertaining story of a sorcerer s apprentice who is turned into a donkey by a witch. after many scandalous adventures, the repentant hero is rescued from his enchantment by the goddess isis and becomes a priest of osiris. william golding. the scorpion god. 1971. a novella that begins with a vivid recreation of the sed festival at which an egyptian king tries to renew his right to rule. golding examines the mythologies o

HEKAS

the polar circumcession, he will base his spiritual expression, his magic, upon these perceptions and consequently the circle will arise as a central motif. this is a point to be taken into account and distinguished from the transmigration of techniques demonstrating very specific applications of the motif. we may also add a further interesting etymological note at this juncture, namely that the sorcerer- being 'he who en-sorcels, is also 'he that en-circles, since 'to ensorcel, from ensorcellement ,is 'to encircle, also we may cite sortiere 'to cast lots, and thus the sorcerer is the type of the magical operator who casts the circle of arte to bind and align the turning of chance to the design of will. we may to give further examples of derivations, cite certain terms and symbols familia

HELENA BLAVATSKY NIGHTMARE TALES

crite, or perish in the attempt" said delessert" cela m'estegal, monsieur" replied de lassa "you accept my challenge then "oh! it is a defiance, then" replied delassa, letting his eye rest a moment upon delessert "mais oui, je 1'accepte! and thereupon delessertdeparted. delessert now set to work aided by all the forces the prefect of police could bring to bear, to detect andexpose this consummate sorcerer, who the ruder processes of our ancestors would easily have disposed of--by combustion. persistent enquiry satisfied delessert that the man was neither a hungarian nor was namedde lassa; that no matter how far back his power of "reminiscence" might extend, in his present andimmediate form he had been born in this unregenerate world in the toy-making city of nuremburg; that hewas noted in

t prompt you as to what you have to do with it. fear not stupid prejudices. itis for your future fame that i have made an offering of my body, and you would be guilty ofthe blackest ingratitude were you now to render useless this sacrifice. when you shall havereplaced the chords upon your violin, and these chords a portion of my own self, under yourtouch it will acquire the power of that accursed sorcerer, all the magic voices of paganini'sinstrument. you will find therein my voice, my sighs and groans, my song of welcome, theprayerful sobs of my infinite and sorrowful sympathy, my love for you. and now, my franz,fear nobody! take your instrument with you, and dog the steps of him who filled our liveswith bitterness and despair. appear in every arena, where, hitherto, he has reignedwithout

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ting. tell me, have the adepts thus inspired or dictated to many of your theosophists? a. no, on the contrary, to very few. such operations require special conditions. an unscrupulous but skilled adept of the black brotherhood("brothers of the shadow" and dugpas, we call them) has far less difficulties to labor under. for, having no laws of the spiritual kind to trammel his actions, such a dugpa "sorcerer" will most unceremoniously obtain control over any mind, and subject it entirely to his evil powers. but our masters will never do that. they have no right, except by falling into black magic, to obtain full mastery over anyone's immortal ego, and can therefore act only on the physical and psychic nature of the subject, leaving thereby the free will of the latter wholly undisturbed. hence

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

se email occ u lt .d igit al.mob iliz ation@gmail.com complacency s-erves t h e o ld gods. by the same author: astrology and the third reich the magicians of the golden dawn masonic underworlds (in progress) also in thisseries: the magical mason: forgotten hermetic writings of w. w. westcott editedby r. a. gilbert the rosicrucian seer: the magical work of frederick hockley editedbyjohn hamill the sorcerer and his apprentice: unknown hermetic writings ofs. l. macgregor mathers and j. w. brodie-innes edited by r. a. gilbert ibe 1llebemist of tbe golden 'dawn (lhe tetters of the1ivd (1.11. l1jton to 1.t.gardner and tithers 1886-19 6 edited with an introduction by ellie howe the aquarian press wellingborough, northamptonshire contents introduction the letters index ofpersons page 9 19 iii facs

HP LOVECRAFT A DARK LORE

and soon uncovered enough rumours to whet his horror and cause him to demand that the daughter and granddaughter change their name, burn the library and all remaining papers, and chisel the inscription from the slate slab above joseph curwen's grave. he knew capt. whipple well, and probably extracted more hints from that bluff mariner and anyone else ever gained repecting the end of the accursed sorcerer. from that time on the obliteration of curwen's memory became increasingly rigid, extending at last by common consent even to the town records and files of the gazette. it can be compared in spirit only to the hush that lay on oscar wilde's name for a decade after his disgrace, and in extent only to the fate of that sinful king of runazar in lord dunsany's tale, whom the gods decided must

ertain significance, its image would not have been carved on that damnable stone. it was not the worst thing depicted on that stone- but willett never opened the other pits. at the time, the first connected idea in his mind was an idle paragraph from some of the old curwen data he had digested long before; a phrase used by simon or jedediah orne in that portentous confiscated letter to the bygone sorcerer 'certainely, there was noth'g but ye liveliest awfulness in that which h. rais'd upp from what he cou'd gather onlie a part of' then, horribly supplementing rather than displacing this image, there came a recollection of those ancient lingering rumours anent the burned, twisted thing found in the fields a week after the curwen raid. charles ward had once told the doctor what old slocum sa

nd delusion. the three things were damnably clever constructions of their kind, and were furnished with ingenious metallic clamps to attach them to organic developments of which i dare not form any conjecture. i hope- devoutly hope-that they were the waxen products of a master artist, despite what my inmost fears tell me. great god! that whisperer in darkness with its morbid odour and vibrations! sorcerer, emissary, changeling, outsider. that hideous repressed buzzing. and all the time in that fresh, shiny cylinder on the shelf. poor devil "prodigious surgical, biological, chemical, and mechanical skill. for the things in the chair, perfect to the last, subtle detail of microscopic resemblance- or identity- were the face and hands of henry wentworth akeley hat the mountains of madness by

HP LOVECRAFT HISTORY OF THE NECRONOMICON

r its latin translation, which called attention to it. the arabic original was lost as early as wormius' time, as indicated by his prefatory note [the rebel press edition adds paranthetically "there is, however, a vague account of a secret copy appearing in san francisco during the present century, but later perished in fire- a transparent reference to clark ashton smith's tale "the return of the sorcerer. indeed, lovecraft says in a letter to richard f. searight (1935 "this 'history' must be modified in one respect- since klarkash-ton's 'return of the sorceror (pub in strange tales 3 yrs. ago) tells of the survival of an arabic text until modern times] and no sight of the greek copy- which was printed in italy between 1500 and 1550- has been reported since the burning of a certain salem m

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

s of the mind, and even recipes to vitalize the passions. the objects and words used in witchcraft are many and diverse, all calculated to work their own special magic, all tested and proven by their continued use from the huts in european villages of centuries ago to the voluptuous apartments of the modern era. even beginners in witchcraft can practise these spells. however, the success of every sorcerer is virtually dependent on his or her confidence. old witches say that a tiny clove of garlic sewn inside a small, heart-shaped piece of silk, attached with a gold pin to the left side of your undergarments, will act for confidence, protect you from the plague, ward off evil spirits and attract energetic lovers. it's worth a try. according to the old views on witchcraft, everyone should ha

wear this ring at all times. once you start being witchy, it's a full-time job, and you need protection at all times. always wear your ring while casting spells. always work a spell at the same hour of day and if possible in the same location, because it's the repetition of the spell that will insure the success of it. 2. isis full-moon ring there is one variation on this chant: pledging the new sorcerer not to the cosmos in general, but to the moon, which is said to influence the emotions of women- and indeed does, considering the menstrual calendar and the changes in feelings it brings about from cycle to cycle. not even my greatgrandmother remembered why variations in chants exist- it's just that witches always have done it one way or another. isis is the ancient goddess of the moon wh

INITIATION INTO HERMETICS

llow it to emanate from the portrait and utilize it for his purpose in the manner previously described. but if he left the elementary in the portrait, it could be condensed to such a degree that it might be spotted by persons who are not initiated. therefore beware of boasting of things like that; better to keep the practice strictly secret in order not to get ill-reputed as a black magician or a sorcerer. statues, busts, etc. might be animated in the same manner, but in this case it would be necessary to manage the condenser somehow into the interior of the bust, or, if that is not possible, to spread it over the exterior of the bust and let it dry. in the light of some examples i have now disclosed a very important chapter of practical magic on account of which every magician can work ou

with his physical eyes, nor will he perceive anything at all that happens near him while exteriorizing his eyes or ears outside his body, even if he kept his eyes open. as for the exteriorization of a limb, say the hand, it will remain lifeless, cataleptic until the mental or astral limb has been reconnected with the body. 13. magic of becoming invisible in many fairy tales the story goes that a sorcerer has made himself invisible, or that there is a peculiar ring that makes people invisible if they twist it round their finger. many books describe talismans and gems granting the bearer the gift of invisibility and giving instructions in this line too. but nothing of this kind is reliable nor of any use for real practice. on the other hand, based on the universal laws and on what we have l

INTERVIEW WITH ANDREW CHUMBLEY

gh knowledge: sorcery is the knowledge of the universal points of transmutation. its art is to cultivate the ability to manipulate these foci of power in accordance with will, desire and belief. in practical terms, i consider sorcery to be the knowledge of the fundamental principles or sacred letters which govern the control, manipulation and application of magical force. these principles are the sorcerer s alphabet. when focused via ritual, they determine the very arena of one s unique self-existence. the principles of the magical quintessence are used to coordinate force and form, to inform strategies of sorcerous behaviour and to empower expressions of creative aesthesis. ritual, the magical art par excellence, reveals new understandings of sorcerous knowledge and by the path that conne

INVOCATION OF THE ADVERSARY

of our lady. so mote it be! aotinvocation of the adversary by akhtya 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 moon is full or dark, as the essence of iblis be finally revealed. the purpose of the ritual is invoking the spirit of the adversary, known as shaitan/iblis, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and self-deification. there are two primary faces of the adversary. the celebrant may construct as mask of two sides, which shall be placed upon the center of the altar. one- the fallen seraph lucife

lackened flame, serpent beast dragon wolf goat. satanas is the devil-cloaked initiator of the path of the wise, those who laugh at the warnings of a cringing society. robe thyself in crimson, the color of flame and movement. the symbol of the averse pentagram, being downward pointing to indicate the union of the fallen angels with humanity to create divinity. in the sethian witchcraft current the sorcerer becomes as set him/herself, thus in the circle the first of witchblood unto the path. upon the hour of nooninvocation of the djinn of fire ya! zat-i-shaitan! o ring of flame, scorching sun of the sun s height scorpion soul, who arises as the sun at noon sekak sekak, iasokilam i speak now unto the sun, from the fires of growth and illumination that in your pride and knowledge of self may i

angel in darkness exists my light my will gives birth to the kingdom of incubi and succubi, the nourish their desires in the blood of the moon, lilitu az drakul so it is done! commentary the ritual of the adversary is a dual rite which explores, encircles and announces command over the entire approximation of self. while the rite is called for as one being conducted at both noon and midnight, the sorcerer may choose to conduct both the noon (light) and midnight (darkness) points at both hours, as an further focused point of ensorcelled energy may be raised. this is considering the embodiment of the self is within the perpetual mastery of the psyche in reference to the model of shaitan. it is essential that the magician looses all perception of anything outside of the circle, that being enf

IRISH WITCHCRAFT AND DEMONOLOGY

no rank or class in society was spared; the noble equally with the peasant was liable to torture and death. this was especially true of the earlier stages of the movement when sorcery rather than witchcraft was the crime committed. for there is a general distinction between the two, p. 22 though in many instances they are confounded. sorcery was, so to speak, more of an aristocratic pursuit; the sorcerer was the master of the devil (until his allotted time expired, and compelled him to do his bidding: the witch generally belonged to the lower classes, embodied in her art many practices which lay on the borderland between good and evil, and was rather the slave of satan, who almost invariably proved to be a most faithless and unreliable employer. for an illustration from this country of th

ropp, wars of turlough (proc. r.i.a, p. 161; seymour, pre-ref. archbishops of cashel, 47. 53:1 dict. nat. biog, seymour, op. cit, p. 18. 53:2 o'daly, history of the geraldines. 56:1 sharpe, history of witchcraft in scotland, p. 30. 57:1 ed. h. f. berry, d.litt. 60:1 carrigan, op. cit, iii. p. 18. 67:1 quoted in journal of royal society of antiquaries, 3rd series, vol. i. fran ais mentions a swiss sorcerer, somewhat of a wag, who used to play the same trick on people. 69:1 ulster journal of arch ology, vol. iv (for 1858. 70:1 all the year round (for april 1870. 74:1 lenihan, history of limerick, p. 147. chapter iv a.d. 1606-1656 a clerical wizard--witchcraft cured by a relic--raising the devil in ireland--how he was cheated by a doctor of divinity--stewart and the fairies--rev. robert blair

ISIS UNVEILED

ame to rack, stake, and torture it is mighty easy to write volumes of accusations against the devil. we affirm on good grounds that there are hundreds of the most valuable works on the occult sciences, which are sentenced to eternal concealment from the pubhc, but are attentively read and studied by the privileged who have access to the vatican library. the laws of nature are the same for heathen sorcerer as for cathohc saint; and a 'miracle' may be produced as well by one as by the other, without the slightest inter- vention of god or devil. hardly had the manifestations begun to attract attention in europe, than the clergy commenced their outciy that their traditional enemy had reappeared under another name, and 'divine miracles' also began to be heard of in isolated instances. first the

desire lent on any particular subject. whether in consequence of 'co- incidence' or otherwise, the opened verse suggested to his mind revenge by drowning. passing the remainder of the day in "deep concern" and possessed by this all-absorbing thought, the saint it may be unconsciously exercises his will on the subject; and thus while imagin- ing in the accident the hand of god, he simply becomes a sorcerer exercis- ing his magnetic will which reacts on the person feared; and the count buely escapes with his life. were the accident decreed by god the culprit woiild have been drowned; for a simple bath could not have altered his malevolent resolution against st. gregory bad he been very intent on it. furthermore we find anathemas fulminated agaiost this lottery of fate, at the council of vann

t "the sacrifice of bread and at this 'superstition' to the old myit rief> which had been for nge spread su over the globe. the bncient variago-irinat had his mysteries in the north as well as in the south of riusis; and there are many relics of the by-gone /aith scsttered in the lands watered by tlie sacred diun>er, the biiptisnial jordan of all russia. no znadtar (the icdowing one) ot koldottn (sorcerer, male or female, can die in fact before be baa passed the mysterious word to soipe one. the popular behej is that unless he does that he will linger and suffer for weeks and mouths, and were he even finally to get hberated. it would be only to wander on earth, unable to quit its r^on unless he fim^ a luccesoor even after death. how far the belief may be verified by others we do not know

y the chaplain of the palace, who was apprised of the plot, and at midnight of the appointed day, in the chamber of the sick man and in presence only of catherine and a few of her confederates, the 'devil's mass' was celebrated. let us give the rest of the story as we find it in one of levi's works "at this mass, celebrated before the image of the demon having under his feet a reversed cross, the sorcerer consecrated two wafers, one black and one white. the white was given to the child, whom they brought clothed as for baptism, and who was murdered upon the very steps of the altar immediately after his communion. his head, separated from the trunk by a single blow, was placed all palpitating upon the great black wafer which covered the bottom of the paten, then placed upon a table where so

rcery availed nothing; the king died, and catherine remuned the faithful daughter of rome! how strange that des mousseaux, who makes such free use of bodin's materials to construct his formidable indictment against spiritualists and other sorcerers, should have overlooked this interesting episode! it is a well-attested fact that pope sylvester ii was pubhcly accused by cardinal benno with being a sorcerer and an enchanter. the brazen 'oracular head' made by his holiness was of the same kind as the one fabricated by ajbertus magnus. the latter one was smashed to pieces by thomas aquinas, not because it was the work of or inhabited by a 'demon' but because the spook who was fixed inside by mesmeric power talked incessantly, and his loquacity prevented the eloquent saint from working out his

of neitiier god nor devil. such 'miracles' are all produced by the same human power that is inherent in every man, if he only knew how to develop it. at about the time of the reformation, the study of alchemy and ma^c had become so prevalent among the clergy as to produce great scandal. cardinal wolsey was openly accused before the court and the ivy-council of confederacy with a man named wood, a sorcerer, who said [on the authority of one william neville, an inmate of the cardinal's house] that "my lord ctoiiinale had guche a rynge that tdhauomevere he aakyd of the kynga grace that he hadd yt" adding that "master cromwell, idien he. was aercaunt in my lord cardynalee hmute [was reported to owe his advancement to such arts and to his association with wood, who further acknowledged himself

e priest had to adjure the evil spirits of hell acheront, magoth, asmodei, bedzebub, beual, and all the damned souls, in the mighty names of jehovah, adonai, elohah, and sabaoth, which latter was the god of abraham, isaac, and jacob, who dwelt in the urim and thummim. when the damned souls flung in the face of the exorcist that he was a sinner, and could not get the treasure from them, the priest-sorcerer had to reply that "all his sins were washed out in the blood of christ" and he bid them depart as cursed ghosts and damned flies" when the exorcist dislodged them at last, the poor soul was "comforted in the name of the savior, and consigned to the care of good angtls" who were less powerful, we must think, than the exorcizing catholic worthies "and the rescued treasure, of course, was se

KETAB E SIYAH

that i entrust to you, my brothers. to the south of these high-peaked hills upon the burning plains of africa, hidden within a high-walled valley, carved out by the passage of a river's flow, is a wondrous garden abounding in verdant growth. there grow herbs of such rarity that nowhere are they found but in that garden. the fruits of that place are endowed with potencies that are unmatched by the sorcerer's art. of most worth to our purpose are the fruits of two trees that grow within the garden's boundaries. the first of these trees is needed by our course and if it cannot be secured then we must fail. the second tree also would greatly aid us if it too could be gained by any device. the first tree bears, upon its boughs, the fruit of knowledge of consequences; its power is too bestow upo

n of many things that he knew not. ashmedai and aset taught to the sages of the nephilim the letters of recording and the numbers of counting that their words would not be lost like breath but would be recorded upon tablets of stone. they taught to them how the future might be perceived amongst the stars or in the entrails of beasts, cut open at the belly with a blade of bronze. in the art of the sorcerer they instructed the kings of men to command the spirits of the land and sky to make fertile the fields and bring forth rain that the harvest of the year might be trebly abundant. they tutored their disciples in the way of the staff and word by which demons might be convoked and abjured. thus did the children of satan learn their magicks and became magicians of power to rival angels. all t

nd aset though their idolatry was most corrupt much removed from perfect shurupuk. shurupuk, chaldee and kart-hadasht were long faded from the world. those that heeded not muhammed went against him with stones and drove him with his disciples from the city of mecca and cast them upon exile's road to medina. now made gabriel the voice of the prophet most eloquent of tone and word, beguiling as the sorcerer's tongue. the people of medina, hearing his clear voice, hailed him as god's prophet, though in truth he was not, and were made to fall down upon their knees before gabriel and heaven. again did my children kneel: they that should stand with pride. in medina did muhammed raise an army and march with it against mecca that he might avenge the slight against him. thus went he against the peo

LAITMAN M THE KABBALAH EXPERIENCE

e it, but know that it will not correct you. that is why kabbalah does not use any magical psychological forces. that is also the reason why charms are prohibited in the torah. f o r t u n e t e l l e r s v s o c i a l a s s i s t a n c e q: among the 613 commandments of the torah, there is commandment no. 301, which states: there shall not be found among you. ka soothsayer, or an enchanter, or a sorcerer (deuteronomy 18, 10. what if a parent, despite all requests to stop using the services of fortune tellers, continues to do so? does it mean that the creator will punish this person? will the person suffer for daring to doubt the omnipotence of the king of kings, turning instead to dark powers created by him? and will this person s children be punished for failing to convince their parent?

s we imagine it to be. the body of a kabbalist is no different from that of any other person. there are no such links between the body and the soul, where the soul influences the protein, corporeal substance of the body. the creator does not change the law of creation especially for kabbalists, and all the physical, natural laws apply also to kabbalists. the kabbalist cannot fly in the air like a sorcerer, or perform other unnatural operations, and he can get sick, like any other person. the world gets it wrong because it doesn t feel what a soul really is, and so it searches for spirituality in matter, or searches for connection with the matter. a kabbalist need not do anything external, because spirituality is in a different dimension. the link with spirituality happens through inner con

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

impresses imaginations all over the world with fearful, frightening images fodder for nightmares in young and old alike. faust the devil s pact idea entered into the popular consciousness of the middle ages via the tale of theophilus, who according to legend had been the treasurer of a church in the sixth century. unfairly dismissed from his job, he sought revenge with the aid of a magician. this sorcerer invoked the devil, theophilus sold his soul, and he was subsequently restored to his position. however, he eventually regretted his actions, prayed to the virgin mary, and was saved. the legend of theophilus provided a model for the later narrative of faust easily the most famous man to sell his soul to satan though faust was motivated by pride rather than by the urge for revenge. also, u

ses or (in extreme cases) rob graves rather than murder living human beings. the palo practices that were the core of the magic rituals had been supplied by adolfo constanzo, a twenty-six-year-old cuban-american from miami who had been hired by a drug-smuggling family to provide them with supernatural aid. before being hired by the hernandez family, constanzo had developed a reputation as being a sorcerer in mexico city. the palo connection was two of the central figures in the matamoros killings, adolfo constanzo (left) and sarah aldrete (right (brad doherty) 166 matamoros murders especially clear from the characteristic cauldrons found at the matamoros ranch: the paraphernalia recovered at the scene in matamoros included three cauldrons (one large and two small) which can be identified f

further reading: moody, raymond a. life after life. new york: bantam, 1976 .the light beyond. new york: bantam, 1989. rawlings,maurice s. to hell and back. nashville: thomas nelson, 1993. scott,miriam van. encyclopedia of hell. new york: thomas dunne books, 1998. neopagan witchcraft the word witch has several possible meanings (1) in the academic discipline of anthropology, a witch is a negative sorcerer found in the folklore of societies across the globe (2) the english word witch, from which the anthropological term was taken, refers specifically to a female wizard, traditionally viewed as practicing black magic and as being in league with satan (3) finally, a significant number of participants in the neopagan movement refer to themselves as witches or wiccans. although contemporary sat

and the gods as good. early in the development of christianity, sorcery became associated with satan, so that by the time of the inquisition it was a serious crime. this negative view of sorcery was later integrated into the stereotype of the witch, who was being defined as someone who executed evil acts of magic for the devil. toward the end of the middle ages and into the renaissance, the term sorcerer was redefined and became associated with men of advanced learning. it no longer had negative connotations. sorcerers were men who stay tuned 253 were able to gain knowledge from demonic sources whereas witches were those who practiced magic for evil ends. see also demons; spells for further reading: marwick,max, ed.witchcraft and sorcery. 1972. new york: viking penguin, 1982. rush, john a

to escape a devil-worshiping black magic satanic witch cult. spells a spell is a series of words or incantations accompanied by a ritual with the purpose of altering the outcome of destiny. throughout time and place, those with supernatural powers have been able to cast spells for both harm and benefit to themselves and others. the successful casting of a spell has three essential components: the sorcerer, magician, or witch who is to perform, a ritual, and the actual spell. the importance of the wording and pronunciation of the spell varies as one moves geographically around the globe. for example, in ancient egypt the words were the most crucial elements in the casting of a spell. in western magic, however, it is the level of power invoked by the combination of the spell and the ritual t

ndividual soul or essence. this small soul journeys out of the body when one dreams, as well as when the body is being possessed by the loa. it is the ti bon ange that is attacked by sorcerers. when one dies, according to vodoun belief, the soul is present near the corpse for a week. during this seven-day period, the ti bon ange is vulnerable to being captured and made into a spiritual zombi by a sorcerer. assuming that the soul has escaped this fate, the vodoun priest ritually severs it from the body so that the soul many live in the dark waters for a year and a day.at that point, relatives ritually raise the soul, now referred to as esprit (spirit, and put it in the govi. govi spirits are fed, clothed, and treated like divinities. later they are set free to abide among the rocks and tree

aitian zombies and found that they were actually individuals who were given drugs that made them appear dead, and then buried alive. the victim is given a strong poison, either through an open wound or in food. the potion, usually a powder, contains various toxic animal and plant products including such natural poisons as bufotoxin and tetrodotoxin that induce a state that appears like death. the sorcerer later utilizes other substances that revitalize the victim. the victim who has received the potion experiences malaise, dizziness, and a tingling that soon becomes a total numbness. he or she then experiences excessive salivating, sweating, headaches, and general weakness. both the blood pressure and the temperature of the body drops, and the pulse is quick and weak. this is followed by d

LIBER ALEPH

ut i am bold concerning his doctrine of the unity of god, for god is man, and he said therefore: man is one. and his will was to unite all men in one reasonable faith: to make possible international co-operation in science. yet, because he arose in the time of the greatest possible corruption and darkness, when every civilisation and every religion had fallen into ruin, by the malice of the great sorcerer of nazareth, as some say, he is still hidden in the dust of the simoom, and we may not perceive him in his true self of glory. nevertheless, behold, o my son, this mystery. his true word was la allh, that is to say (there is) no god, and la al is that mystery of mysteries which thine own eye pierced in thine initiation. and of that truth have the illusion and falsehood enslaved the souls

to say! but the busy-body nor mindeth his own business, nor leaveth others to mind theirs. be thou instant therefore with such an one, to cure him by enlightening his will, and speeding him therein. remember also that if one speak ill of another, the fault is first of all in himself, for we know naught but that which is within us. did not the great witch-finder end by confessing hat he also was a sorcerer? we become that which obsesseth us, either through extreme hate or extreme love. knowest thou not how the one is a symbol of the other? for this reason, since love is the formula of life, we are under bond to assimilate (in the end) that which we fear or hate. so then we shall be wise to mould all things within ourselves in quietness and modulation. but above all must we use all to our ow

d him away to crucify him; and the third day he riseth from among the dead, and ascendeth into heaven, and sitteth at the right hand of god, and cometh to judge the quick and the dead. this, o my son, is the history of everyman unto whom is given a word. k the book of wisdom or folly 117 dm de suo pr.lio (of his struggle) ow therefore thou seest how men take the son of science, and burn him for a sorcerer or a heretic; the poet and cast him out as reprobate; the painter, as deforming nature, the musician, as denying harmony; and so for every new word. how much more, then, if the word be of universal import, a word of revolution and of revelation in the deep of the soul? a new star; that is for the astronomers, and maybe setteth them by he ears. but a new sun! that were for all men; and a s

LIBER DCLXXI VEL PYRAMIDOS

ir lives on the lost, where the serpent upstarts. for though i be joined to the earth, in the innermost shrine of heaven am i. i was master of thebes from my birth; shall i die like a dog? thou shalt not let me die, but my khu that the teeth of the crocodiles sever shall be mighty in heaven for ever and ever! yea! but i am a fool, a flutterer! i am under the shadow of the wings! i am a liar and a sorcerer. i am under the shadow of the wings! i am so fickle that i scorn the bridle. i am under the shadow of the wings! i am unchaste, voluptuous and idle. i am under the shadow of the wings! i am a bully and a tyrant crass, i am under the shadow of the wings! i am as dull and as stubborn as an ass, i am under the shadow of the wings! i am untrusty, cruel and insane, i am under the shadow of the

LIBER LXVII THE SWORD OF SONG

an his enemy did .one of my best devotees too. muttered, or rather trumpeted, the elephantine anachronism .you see. said the wily wizard .i saw perdu. r abu the other day, and he said that he had become srotapatti. now that.s pretty serious. in seven births only, if he but pursue the path, will he cease to be reborn. so you have only that time in which to win him back to your worship. the cunning sorcerer did not mention that within that time also must his own ruin be accomplished .what do you advise. asked the irritated and powerful, but unintelligent deity .time is our friend. said the enchanter .let your influence be used in the halls of birth that each birth may be as long as possible. now the elephant is the longest lived of all beasts .done with you. said ganesha in great glee, for t

LINDOW JOHN NORSE MYTHOLOGY A GUIDE TO THE GODS HEROES RITUALS AND BELIEFS

w chosen king of the danes, but in his absence the danes vote again, and this time they choose balderus. in a third battle hotherus is put to flight. in their final battle he wounds balderus. balderus dreams of proserpina (as saxo calls her, using the roman name for the greek persephone, who like hel presided over the underworld, dies, and is buried in a mound. the story now turns to vengeance. a sorcerer advises othinus that he must seduce rinda, the daughter of the king of the rutenians. after three failed attempts, first disguised as a warrior, then as a smith, and then as a knight, othinus returns a fourth time, disguised as a woman, and becomes a serving maid to the princess. when rinda falls sick, othinus arranges for her to be tied down so that she can be given some medicine. he rap

oth possessed frigg, but odin later returned and took her back. saxo grammaticus tells a somewhat similar story in book 1 of the gesta danorum. in order to adorn herself with gold, frigga despoils a statue of othinus and then gives her- 128 norse mythology self to a servant in order to enlist his aid in taking down the statue. in shame, othinus goes into self-imposed exile, and during his exile a sorcerer called mithothyn takes his place and institutes a change in cult procedures. upon othinus fs return mithothyn flees to fyn and is killed by the inhabitants there. loki knew a version of this story and was not above reminding frigg about it. in lokasenna, stanza 26, when frigg tries to silence loki, he rebukes her. shut up, frigg! you are fjorgyn fs daughter and have ever been most eager f

d his inheritance and both possessed frigg, but odin later returned and took her back. saxo grammaticus tells a somewhat similar story in book 1 of the gesta danorum: in order to adorn herself with gold, frigga despoils a statue of othinus and then gives herself to a servant in order to enlist his aid in taking down the statue. in shame othinus goes into self-imposed exile, and during his exile a sorcerer called mithothyn takes his place and institutes a change in cult procedures. upon othinus fs return, mithothyn flees to fyn and is killed by the inhabitants there. loki knew a version of this story and was not above reminding frigg about it. in lokasenna, stanza 26, when frigg tries to silence loki, he rebukes her: shut up, frigg! you are fjorgyn fs daughter and have ever been most eager

d london: university of chicago press, 1973; camillus: a study of indo-european religion as roman history, trans. annette aronowicz and josette bryson, ed. udo strutynski (berkeley and los angeles: university of california press, 1980; the stakes of the warrior, trans. david weeks, ed. jaan 338 norse mythology puhvel (berkeley and los angeles: university of california press, 1983; the plight of a sorcerer, ed. jaan puhvel and david weeks (berkeley and los angeles: university of california press, 1986. those who long for more dumezil but cannot read french could turn next to his mitra-varuna: an essay on two indo- european representations, trans. derek coltman (new york: zone books, 1988, a classic of the dumezilian dossier, or the curious riddle of nostradamus: a critical dialogue, trans

LUCIFERIAN SORCERY

rough the avenues of the art of magick and sorcery is reflective of the luciferian ideal of knowledge becoming wisdom, and the transference therein. this would exude a historical linage in the spirit of each individual, regardless of family linage and heritage. birthright does make the king, but it does not make the magician. a will to achieve, ambition and the desire and drive make the advancing sorcerer, and through actually practicing the art of magick and witchcraft will the grand awakening occur. there is a path that reveals the manes of the dead, there is a path, from which the wise seek the light, and from the darkness nourish their shades in the dream. this path is born of the goddess of the caves, from which the serpents slither this path is born of the blacksmith who forges the i

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 desire to be separate from the consciousness of the universe, that through antinomianism he sought to be the gateway of god itself, to be growing and illuminated in essence. it should

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

those familiars that shall manifest the current of initiation further to the dreaming body of witch. one may wish to obtain an old statue or object which may hold a key to the gnosis, something which the individual shall attribute this force unto. some may use the anubis inspired skull of one passed, or the bones and skull of the coyote or such an animal. from this, shall the sigil created by the sorcerer be placed and consecrated within the object. the sorcerer will then be able to create familiars and great shades which shall protect his or her own body while the sleep, bound by ngangas, or vessels of the spirit, shall then the arte begin to flourish in their own life. these servitors are the spirits or elementals which assist us in magical work, and act as guides for the great shades of

object. the sorcerer will then be able to create familiars and great shades which shall protect his or her own body while the sleep, bound by ngangas, or vessels of the spirit, shall then the arte begin to flourish in their own life. these servitors are the spirits or elementals which assist us in magical work, and act as guides for the great shades of awakening. the primary goal of the witch or sorcerer is to separate the spirit from flesh and control the mind on many levels, it is the seat of our immortal possibility of astral independence. one chant of initiation is meant to be practiced by the solitary witch who seeks the light of lucifer, from which she or he shall invoke under the stars in the wood of their heritage, or the temple consecrated to the great work. by the oath of belial

lith and become stronger. through the diving of darkness one shall embrace the light. while working through the currents of chaos magic, discordian aspects are not pursued within toph. we utilize many aspects of magick and sorcery, thus through the exploration of many 12 avenues can an effective path be built and expanded upon by each individual, allow interpretation to mold through each witch or sorcerer seeking the path. the symbol of the devil within the dark witches sabbat path is symbolic of transformation within each individual, which appears at first glance, dark and foreboding yet essentially allows a great light of wisdom and power to be revealed. this is the black flame, the knowledge of self-consciousness and the process of becoming something greater. the devil or shaitan as it

t indoors or out. if outdoors, cast your circle in flour, which is a form used by witches of old. the use of flour is also used by various voodoo systems including palo mayombe. upon the creation of the daemon servitor zarabanda one consecrates the area of the nganga or spirit pot with the sigil of this spirit traced in flour on the floor. this activates the area of neither-neither from which the sorcerer walks between the worlds of dream (nightside) and waking (dayside "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 witches sabbat path, reborn under the luciferic shadows a

LUCIFERIAN SORCERY AND SET TYPHON

consistent aspect of chaos sorcery in the luciferian path. the witches' sabbat itself is composed of two aspects, the celestial or empyrean (the highest aspect of light, luciferian fire and divinity) and the infernal (the lower aspects, the daemonic. what the witches' sabbat is the spiritual transference from the waking flesh (everyday life) to the astral/dream rite (the gathering of witches and sorcerer in the arena of the dream. the sabbat has been explored since before the middle ages, in the form of the infernal, daemonic and often demoting in the lens of christianity. it was austin osman spare, in his one room apartment in london, awakened to the gathering of spirits, fornicating and procreating the inherent wish of each sorcerer. spare considered the sabbat most healthy, and noted a

s is a tester, one who would way the heart of he or she that sought to emerge or dive unto the celestial or infernal realms. anubis is also a mortuary god, residing over embalming and funeral preparations. within luciferian sorcery, one undertakes the mask of anubis to become like anubis, some may seek the shades of the dead or further necromantic experiments depending on the predilections of the sorcerer. the alphabet of desire considered a formulaic point of congress with the `other' or 'otherness, the alphabet of desire is an unspeakable grammar which communicates with azoth or the subconscious. azoth is the beginning and the end, that which encompasses the in-between. as a sethian or luciferian, may incorporate the alphabet of desire as a tool of self-determination, or will to achieve

way of misunderstanding within magick as to what the holy guardian angel actually is. some have described it as an exteriorized force which guides each person, others a force of the subconscious. i am partial by experience and direction that this is a force of the subconscious, the greater familiar is a result of atavistic workings (which include the bornless one ritual) from which the luciferian sorcerer calls both the evil genius (the demonic atavistic nature of self) in unity with the holy guardian angel, the empyrean angelic force, blended with the demonic aspect grants a higher articulation of the spirit force, which is still very much a part of us. the attendant spirit, as familiar may be considered an angelick/luciferian illuminated self. this is of course, not a separate entity but

atavistic nature of self) in unity with the holy guardian angel, the empyrean angelic force, blended with the demonic aspect grants a higher articulation of the spirit force, which is still very much a part of us. the attendant spirit, as familiar may be considered an angelick/luciferian illuminated self. this is of course, not a separate entity but the projected and developed imagination of the sorcerer, from which he or she may visualize a force created from shadow and darkness, blending with the higher articulations of a luciferian spirit of flame (iblis) or light, thus creating and bringing forth the hga or angelick familiar. there is no mystical guideline for this force, it is very much a part of your being, illuminated and empowered by your own desires. fetishes (lesser and greater)

from shadow and darkness, blending with the higher articulations of a luciferian spirit of flame (iblis) or light, thus creating and bringing forth the hga or angelick familiar. there is no mystical guideline for this force, it is very much a part of your being, illuminated and empowered by your own desires. fetishes (lesser and greater) a fetish is simply a storehouse of power. it represents the sorcerer in some way, particularly an aspect of his or her personality. for instance, a vampyric famulus would be a human skull (the knights templar were said to worship baphomet in the form of a human skull) which holds a consecrated sigil representing the vampyric aspects of self; along with the grave soil of a graveyard in which the sorcerer has rested in and meditated upon death. fetishes are

he knights templar were said to worship baphomet in the form of a human skull) which holds a consecrated sigil representing the vampyric aspects of self; along with the grave soil of a graveyard in which the sorcerer has rested in and meditated upon death. fetishes are considered a powerful tool in witchcraft and primal sorcery, as they are gateways of consciousness and a growing extension of the sorcerer. in making a fetish, consider the elements which would suit the desired purpose of the elemental. you are creating the famulus, from aspects of the self aided with the manes of the dead, willed into a form which exists through the fetish or storehouse, but ultimately is a repose of the sorcerer's consciousness. a vampyre within the context written of here is a word denoting the essence of

r hvhi and book of the witch moon. leviathan considered primarily "male" and often female, leviathan encompasses the ancient flesh of mummu tiamat, the primal goddess. leviathan is the unity of sexualities, from which all emerges from this dragon of the depths. leviathan or the ouraborus is considered the encircler of ones path, or will. it surrounds and brings in all exteriors as designed by the sorcerer's desire, will and belief. leviathan as featured in yatuk dinoih is the dragon which brings the union of lilith and samael within the magician, that the path is brought forth. shaitan/lucifer lucifer is the bringer of light, the fallen angel who prides knowledge and wisdom above blind faith and servitude. lucifer was the seraph who with a flaming sword and beautiful visage guarded the thr

MAGIC AND SPELLS

3. alternately, the silver fire can be unleashed in a 70-foot cone, dealing no damage but permanently restoring dead magic zones within the cone to normal and dispelling (as a greater dispelling spell) any antimagic, field effects that contact the cone. this cone effect is draining on the weave, and mystra discourages its use except for emergencies. all effects function as if cast by a 20th-level sorcerer. spellfire persons gifted with the spellfire ability can do amazing things, dependent upon their skill, talent, and the amount of magical energy they have within them at the time. in general, spellfire can be used to heal, create blasts of destructive fire, or absorb magical effects it contacts, although the exact effects vary by circumstance and user. talented wielders can release multip

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

nds) the origin of the word druid is under dispute. max m ller believes that, like the irish word drui, it means "the men of the oak trees" he further draws attention to the fact that the forest gods and tree deities of the greeks were called dryades. some believe the word to be of teutonic origin; others ascribe it to the welsh. a few trace it to the gaelic druidh, which means "a wise man" or "a sorcerer" in sanskrit the word dru means "timber" at the time of the roman conquest, the druids were thoroughly ensconced in britain and gaul. their power over the people was unquestioned, and there were instances in which armies, about to attack each other, sheathed their swords when ordered to do so by the white-robed druids. no undertaking of great importance was scatted without the assistance

lp in some human undertaking. good spirits willingly lend their assistance to any worthy enterprise, but the evil spirits serve only those who live to pervert and destroy. third. it is possible to make contracts with spirits whereby the magician becomes for a stipulated time the master of an elemental being. fourth. true black magic is performed with the aid of a demoniacal spirit, who serves the sorcerer for the length of his earthly life, with the understanding that after death the magician shall become the servant of his own demon. for this reason a black magician will go to inconceivable ends to prolong his physical life, since there is nothing for him beyond the grave. the most dangerous form of black magic is the scientific perversion of occult power for the gratification of personal

MASTERING WITCHCRAFT

important part of your newly burgeoning witch personality, and henceforth you will be known chiefly by it to your fellow practitioners. many witches or warlocks choose to take a name which is intimately connected with magic and the supernatural, the favourites being the names of other, legendary practitioners of the black arts. for instance, if you are male, you may choose the name of a legendary sorcerer such as zyto, balaam, elymas, or cyprian; or, alternatively, maybe merlin, althotas, vergilius, or vandermast. a witch might well choose morgana, armida, vivienne, or melusina; brisen, nimue, hellawes, or fredegonda, nocticula, bensozia, sidonia, or even urganda! or you might choose a name of more classical inspiration like apollonius, medea, or circe; or ancient egyptian like nectanebo o

ells which are effective to guard your home from general bad vibrations, to guard against out-and-out magical attack, a magistellus is ideal; it possesses a definite will of its own, the entire aim of which is to protect the house and those that dwell in it from all offensive sorcery. as such, it is really a magical type of vigilant robot, programmed solely to watch over the safety of the home. a sorcerer's watchdog, in fact. two simpler types of magistelli of the elemental variety you should be conversant with are made from plants. the mandragore and the alraun traditionally, you should seek for a mandrake (to give it its english name) of the opposite sex to your own. this isn't entirely necessary, however, the main concern being that when you find one, you carve it to represent the sex o

MICHAEL FORD A RITE OF THE WEREWOLF

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

ence to an ointment with the following ingredients: the fat of a child (take away christian paranoia= animal fat, juice of water parsnip, soot and deadly nightshade. the unguent which was smeared on the inner thigh contained belladonna, this was said to create flying sensations. a document from the sloane ms. british museum and published in an older book6 presents a werewolf chant7 from which the sorcerer sheds the human form for that of a wolf. such a chant may be used in dreaming chants before sleep if the witch so desires lending to the dreaming flesh gathered by shadows. in the ancient lore of persian sorcery, with specifics to zoroastrianism, wolves were hated creatures which were said to be created by ahriman. the term khrafstra is a general word for noxious beasts, attributed to the

ndations of the very gods which emerge from us. nightside or shadowside as a term is defined in witches sabbat and luciferian9 terminology as averse dreaming practice. in islamic mythology and lore, shaitan is the lord of rebellious spirits, a djinn made of fire. it is this fire10 which leads the individual towards the wall looking down into the abyss, and the infinite possibilities of being. the sorcerer thus begins to adopt the god form of shaitan to master the spirits and djinn of the self all of those elements which command mastery of the self. night is the in-between point which later unveils the light, therefore being a barrier and initiation aspect of the self and such conceptual matter. the numerical 666, described by aleister crowley is the number of the beast11, which is inherent

bled severed heads, indicating wisdom. it is also the sufis who move against the sun17 which brought such practice to the west. in the yatus cult, the darkness must be observed, absorbed and the initiate must be made to move against the path of the natural order. this by means within itself, brings experience from a vague concept of mystery, that flesh which emerges in the heart of the adept. the sorcerer and witch are as the sorcerous daemon ahriman themselves, they stand in both darkness and light, being lords of both horizons. in sufism shaitan was the single angel, who by antinomian acts separated himself against the natural order by refusing to bow before clay which was adam. it was the yezidi tribe, who venerated shaitan in the form of malak tauus, the peacock angel. in the meshaf re

e of nature or that of a god, indicating by definition a separate or antinomian force. 11 was traditionally the color of set, lucy lamie21 held the connection that set- typhon was a god form which burns and consumes, he is a lord of the desert. the fire concept would not be new to this deity, as set was essentially shaitan the opposer/adversary. the egyptian god seker is also a god form which the sorcerer may visualize and use as a mask of dreaming22. seker is an ancient death-god, who was considered older than osiris and who resided around the city of memphis. seker resided in the tomb and the complete darkness. around his lands were winged serpents, demonic spirits and dragon like beings with three heads. seker was often featured as a mummified man who had a mask of a predatory hawk, who

this ritual is the application of an ancient form of sorcery known as yatuk dinoih25. the functional practice is defined as the body of the summoner encircling/ensorceling the nightmare (called kundak the steed of wizards) and shadow aspects of the self. this rite is also one of the tests, that the forces of darkness embody through the practitioner and allows the isolated self-deification of the sorcerer. the very embodiment of the path. let the ritual be performed in a solitary place where the profane may not cast their eyes. one may seek also a place appeasing to 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, wo

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 circumference of my divinity. by the star of algol i bask in the brilliance of the sun at midnight, the eye of blackened flame and smok

MICHAEL FORD BOOK OF CAIN

on, that i who have embraced the black flame just as set-an of egypt, that i shall dwell in the places of the earth lest seen, but in this path one may find me. by forest or desert some may call me, and i may answer calls of initiation into the circle of the witch born. in the fire of the adversary do i walk for eternity, my father s soul illuminating those who seek me. i am vampyre and i am the sorcerer of light from the serpent s tongue. the invocation of cain -the blackened fires of the forge- cain is the earthen initiator of magick, the sorcerous enfleshed spirit of lucifer and lilith, cain is also the one who walks with the dragon the path of the nightside. in one hand is the fetish of cain the skull of abel whom holds the gnosis of the shade king, azrael, the western gate of twiligh

in. 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 witch-begetter, cain the blacksmith. i call forth the infernal shadows which nourish my body and soul; i invoke the circle which empowers my form

MICHAEL FORD WITCHMOON

key. 7 7 chapter one vampyrism, lycanthropy and the dead vampirism and lycanthropy, a fleshing or manifestation of daemonic energies. the shadowside has long been hidden from the basic study of magick on any serious level. the inherent goal of magick is to awaken and explore the self, progression, evolution and individual power. this is gained from first hand experience and study. the path of the sorcerer is never an easy or safe one, many of the greatest dangers exist in the subconscious realm. vampirism has existed and grown in the european psyche for generations, stretching some thousands of years. the same is true with lycanthropy, shape shifting and the darker aspects of witchcraft. lycanthropy is closely connected with the dual aspects of sex and death, as is vampirism. the lunar cur

er an easy or safe one, many of the greatest dangers exist in the subconscious realm. vampirism has existed and grown in the european psyche for generations, stretching some thousands of years. the same is true with lycanthropy, shape shifting and the darker aspects of witchcraft. lycanthropy is closely connected with the dual aspects of sex and death, as is vampirism. the lunar current which the sorcerer opens and becomes aligned with is based on the aspect of hidden desire and lustful atavisms which manifest in the spirit and form of a wolf, owl, cat and other such animal. lycanthropy can be a useful exercise and individual power points which can be used effectively on the astral plane. this book is meant as a grimoire for the balanced sorcerer. the purpose of this being to offer further

elementals which breed in the subconscious mind from the time of birth and on can be banished and often made useful to the fighting individual. there is no devil worship or ill intent involved for the worker of shadow magick, it is up to the individual which path they take. i have always intended, from the beginning to present balance and insight into a dangerous psychic path. that of the shadow sorcerer is not that of mental weakness; however it often tests the mind on ever possible level. questions, answers, fears and pain await those who explore. fear not however, without the trials of life there is no true knowledge or experience. it is through consciously and willfully exploring areas of ourselves- analyze and become stronger because of it. devoid of this, there would be no great ple

e nosferatu is said to be associated with the incubus and succubus, indicating its connection with the astral plane. once the creature is buried, it will rise from the grave shortly afterwards, going forth in the night to grow strong on the blood of the living. male nosferatu are said to be able to impregnate women, the children are then destined to carry on the lineage of its father and become a sorcerer and moroii, giving nightly communion of blood to it's parent. romania and hungary have significant folklore as well, hungary being connected with the bathory family. countess bathory added fuel to the fire of vampire mania in europe by being caught indulging in her blood lust, killing and bathing in the blood of over 560 girls. 10 10 romania adds yet more strength to the vampire lore with

rom personal experience 11 11 (ie. childhood or early life trauma) a predatory complex which would act itself out from frustration during the dream state. the main difference between a serial killer and a dreamer is the killer takes his/her desires out on flesh instead of a subconscious dream situation. such an individual would lack self control and the need for balance and understanding. for the sorcerer, it is known that natural instincts of hunting and survival are not to be repressed and ignored, but rather should be explored and understood, for a significant part of the individuals make up lies in those hidden corridors. the lycanthropic strain of humanity lies in its hidden urges and primal desires. english sorcerer and artist austin osman spare (3) brilliantly structured a system ba

of wolf skin( 6, which he would put on and then transform into a wolf. he murdered numerous people until he was caught and executed as well. no one ever found the belt made of wolf skin. 15 15 this is an excerpt from a german pamphlet spreading the evils of lycanthropy several hundred years ago "stubb peeter a true discourse declaring the damnable life and death of one stubb peeter, a most wicked sorcerer, who, in the likeness of a wolf, committed many murders, continuing this devilish practice twenty five years, killing and devouring men, women and children. who, for the same fact was taken and executed the 31st of october, 1589 in the town of bedbug, near the city of cologne in germany "from the town of bedburg unto cologne in upper germany, there was brought up one stubbe peeter, who fr

rom his youth was greatly inclined to evil. he gave himself to the practice of the wicked arts from age twelve years until his dying day. he gorged himself in the damnable desire of magic, necromancy and sorcery, acquainting himself with many infernal spirits and fiends. in the end he sold his soul to the devil in return for a life full of carnal pleasure. unlike other accursed men, this vile man sorcerer desired of the devil neither riches nor promotion nor any other outward pleasure. being of a most cruel and bloody mind, he requested that he might work malice on men, women and children in the shape of some beast. thus he might live without dread or danger of life and be unknown as the perpetrator of those bloody enterprises which he meant to commit. recognizing this wicked fiend as a fi

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ecret, the word thatonly a man can pronounce; swift then they lifted the veil from the serpent and cast him forthfrom the place among men (emerald tablets of hermes. and so in numerous movies, not all of which are created by perverse personages, we see thegreat tale cryptically and repeatedly insinuated (see highlander, the hunger, scanners,superman, the hidden, conan the barbarian, sword and the sorcerer, battle star galac-tica, v, beastmaster, the dark crystal, cocoon, red sonja, lifeforce, invasion of the bodysnatchers, the invisible man, frankenstein, dracula, flash gordon, trancers, bladerunner ,terminator, the omen, the time bandits, the devil rides out, quatermass, dr. who,blake s seven, space 1999, star trek, the last wave, they live, it came from outer space,the brain from the pla

special note is the fact that almost all of them existed and operatedbetween the fifteenth and seventeenth centuries about the time when the portal to the macrobes orcosmocraters was opened by the serpent brotherhood. we forget that most of the pre-industrial sci-entists were occultists and had written on astrology, demonology, and magic. many were metallurgists.the quaint medieval imagery of the sorcerer in his garret, the alchemist in his test-tube filled laboratoryis a romantic smoke-screen behind which lies a very interesting tale that finally needs telling. the following were abstracted from alchemy and alchemists by sean martin:georgius agricola (1494-1555) an expert in mineralogy and metallurgy.henry cornellius agrippa (1486-1535) wrote de occulta in 1510. he was known to have set u

s of microsoft.rabbi judah loew (1609) creator of the golem, an automaton made from clay and operated by magic.michael maier (1568-1622) diplomat and doctor, involved in bringing alchemical ideas into the political arena.claudio monteverdi (1567-1643) composer.sir isaac newton (1642-1727) heavily involved in alchemy.paracelsus (1493-1541) founder of homeopathy.giambattista della porta (1535-1615) sorcerer involved in metallurgy, perfected the camera obscura.francois rabelais (1494-1553) satanistic playwrite and rebel.sir walter raleigh (1554-1618) pirate and member of the tudor dynasty.sir george ripley (1490) studied on the island of rhodes with the knights of st. john (tem-plars).emperor rudolph ii (1576-1612) holy roman emperor whose court in prague was frequented by major name alchemis

MICHAEL W FORD THE VAMPIRE GATE

chieve results. as you enter the astral plane, your mode of focus is of course consuming energy in this state. as your 10 consciousness moves out of your physical shell, you will no doubt be exposed to the astral plane as it is. there is no set or defined elements within the astral plane there are predators though. in this initiatory process, you will align your mind set as a vampyre magickian or sorcerer, thus creating the part for you to become a predator yourself. your physical body is surrounded and connected by an astral body. this is slightly larger than the physical and can be seen in ritual settings, some types of photography and by certain settings of light. the astral body is affected by the food, mental state, psychical health and more. if you are impaired physically, you need n

ssible dangers in the luciferian path, it is important to have the control approach to the actual practice. a good place to start is ahrimanic yoga as described in liber hvhi. the chakras are important in channeling and focusing chi and the associations of the archdaevas therein. to start with taromati, moving upward through the spine will certainly activate a sense of calm and empowerment in the sorcerer. this will give a feeling of rising and elevation as you move up to each additional chakra. the luciferian who visualizes the twin serpents coil upward around the spine, out of the shoulders and the connection to akoman in the ajna chakra and shortly after the ahriman aspect above will no doubt hold some results driven workings. control of nervous movements is also important in the storin

d in a paragraph describing it: astwihad is the evil flyer (vae-i saritar) who seizes the life; as it says that, when his hand strokes a man it is lethargy, when he casts it on the sick one it is fever, when he looks in his eyes he drives away the life, and they call it death the bundahishn astwihad or astovidad is the darkness bringer who is an excellent model for the vampyre magickian or yatus (sorcerer) who wishes to develop the shadow or terrifying aspect of his astral body. the vampyre magickian who is focused on either experiencing a sexual ritual with a partner or a chosen victim of dream sorcery may utilize the shadow of astwihad to grow strong. 73 working: use a symbol of varcolaci-astovidad sigil the very symbol of nightmare vampyrism, when the astral body becomes cloaked in dark

more of looking directly into the eyes in the nightmare, nothing more can be written here. 75 glossary ahriman [avestan/pahlavi] the prince of darkness in zoroastrian religion. ahriman is considered one brother created by zurvan and was the opposing force to ohura mazda. ahriman is also known as angra mainyu, an older title derived from angra mainyu, being the evil or averse spirit. ahriman is a sorcerer who achieved a means of immortality and power over darkness and shadow. one who creates his desire in flesh. in relation to the sorcerer or practitioner of yatuk-dinoih, the individual seeks by developing their own system of sorcery, to become like ahriman, just as did akht-jadu in the zoroastrian tales. ahriman is called the great serpent or dragon, whose spirit is a shapeshifter and tes

representing a current of averse energy or evil, through which one aligning their thoughts in possessing spiritual independence, antinomianism and self-deification one may reach into the spirit of ahriman. this supports the initatory foundation of the luciferian path itself the adept prepares to become like the adversary his or her self, based on their own unique path. akht [avestan/pahlavi] the sorcerer who was the embodiment of the yatus, the demonic forces of ahriman. akht-jadu or kabed-us-spae as he was called was mentioned in matigan-i yosht-i fryan. akhtya was the founder and member of the yatus, a coven of demons and sorcerers who wandered persia, practicing and developing sorcery. the name akht itself means evil, filth and pestilence, thus relates to the initiatory nature of akhti

er who was the embodiment of the yatus, the demonic forces of ahriman. akht-jadu or kabed-us-spae as he was called was mentioned in matigan-i yosht-i fryan. akhtya was the founder and member of the yatus, a coven of demons and sorcerers who wandered persia, practicing and developing sorcery. the name akht itself means evil, filth and pestilence, thus relates to the initiatory nature of akhti as a sorcerer of the adversary, by the darkness shall he come into light. akhtya or azyta is thus considered a symbol of the zanda, which is an apostle or priest of ahriman. algol a word which derives from the arabic al ra s al ghul, al-ghul, or ri b al ohill, which is translated the demon s head. algol was in hebrew known as rosh ha shaitan, or satan s head, as some traditions have referred to algol a

tings and initiatory symbolism of michael w. ford, algol is the sigillized in one form as a chaos star with an averse pentagram in the center. the pentagram refers to the eye of set, timeless and divine, godlike and independent. the chaos star is destruction, change and power all of which emerges from the eye of shaitan, or set. it is this chaos which then brings order. algol is the mirror of the sorcerer, one who may enter and reside in the pulsing eye of blackened flame. arezura [avestan/pahlavi] arezurahe griva (arezura) in the bundahishin is called a mount at the gate of hell, whence the demons rush forth. arezura is the gate to hell in the alburz mountain range in present day iran. the north is traditionally the seat of ahriman, wherein the cold winds may blow forth. arezura from an i

MICHAEL WYNN THE SOUL TRAVELERS

derworld. and there hades rules today, upon a black throne. even the worst magicians will recommend against invoking or evoking hades, and even--michael wynn's "the soul travelers" 80 the skillful emphasize extreme caution; hades is simply too chaotic and too powerful. his words are deceitful, and full of evasion and misdirection. while evocated in ritual, he will seize upon the weaknesses of the sorcerer and instill madness in those who summoned him. he is sometimes titled the blind, idiot, or mad god, but this is not wholly accurate, because this being is no fool. after being condemned by god to rule the underworld, his growing madness has brought him from bad to worse. hades, whose number is 333, is considered to be the biggest obstacle for the sorcerer who wishes to cross the abyss, be

MICHAEL W FORD NOX UMBRA

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

hought. the sethian/luciferian understands life is a great opportunity to come into being as something greater. the primal sense of dissatisfaction was with lucifer/azazel from the time of heaven, having all the beauty around him was nothing without self-respect and freedom. the price was painful, and dark. alas, in this darkness was found a light- the black flame of individual being. the vampyre sorcerer indeed loves life, and the realms of ghosts and shades, we find nourishment in their tombs and black earth. yet when we emerge in the light of shaitan in the noon tide sun, we can appreciate it more. we explore the dreaming sabbat as wolf and blackened shadow, as ahriman the lord of darkness- as demon and dragon, yet in the dawn light we arise and face the beauty of nature. by the antinom

r adversarial spirits, what is the same as within palo mayombe and petro voodoo currents of sorcery. by entrancing the self by the methods of offbeat rhythm, the magician calls forth the left-handed aspects of the self, the vampyric famulus (latin for familiar) whom is the shadow-drinker, the loa of the grave, whom has survived physical death and is not held in the limitations of flesh alone. the sorcerer by employing the technique of trance-induction by off-beat drumming creates a vortex of sound from which invocation and possesion may occur. the mark of the cross-road is the displaced consciousness of the sorcerer who becomes a gateway to hell (helan, the meeting place of sorcerers and the dead) in luciferian and sethanic witchcraft, the current of vampyrism is explored through the sorce

ld. as we are born in darkness, we are nourished in the shadows. as we are strengthened in the noon-sun which is the time of shaitan, we create darkness and shadow equally. the ahrimanic vampyre seeks the in-between, or neither-neither world of twilight, from which the shades of the dead commune with the living. the shadow may be grown, cultivated and manipulated through the will of the ahrimanic sorcerer, through darkness we expand and strengthen our consciousness. it is this hidden aspect of sorcery and witchcraft which breeds the legends of evil concepts, while it is only a hint at the purpose of the left hand path. this way is devoid of moralistic concepts, thus in the absolute and in the isolation from it, we are uniquely separate from all exterior forces, the very essence of gods and

dracula has its own curious beginnings in association with folklore and historical figures. specifically, in dracula was a woman by raymond t. mcnally, stoker had an original manuscript of the novel which was later deleted, which was published in 1807. the character harker traveled from munich to a isolate area from which he comes into contact with a vampyre female named countess dolingen for the sorcerer interested in developing the vampyric path, literary and folklore is highly suggested. it is through inspired magickal lore that one may develop their own form of becoming, something which may add to their own arcana of belief. in the yatuk dinoih, the lines of persian sorcery and vampyrism are close, as connected with the adversary form of ahriman. an early ritual described in "sacrifice

d ritual known as 'taurobolium, which holds a connection to mithris and the lore of the bull. in this ritual, the practitioner slays a bull on a platform, which has many holes in the wood. the blood then pours upon the individual. symbolically, the sacrifice of the wolf to ahriman is symbolic only. no blood of an animal or human should ever be used. the wolves would be shadow forms created by the sorcerer who is becoming like ahriman. the use of blood to call the dead is an old practice. the huns lacerated themselves to allow their own blood and tears to fall upon their dead. blood was used also in by the abbot guibourg who poured the blood of young boys on a "living" altar, dedicated to the god astaroth, living altars such as madame de montespan and madame de saint-font. blood and sacrifi

ood to call the dead is an old practice. the huns lacerated themselves to allow their own blood and tears to fall upon their dead. blood was used also in by the abbot guibourg who poured the blood of young boys on a "living" altar, dedicated to the god astaroth, living altars such as madame de montespan and madame de saint-font. blood and sacrifice should never be used or employed literally by an sorcerer. one should imagine or visualize, but to harm another human or animal in such an act is a vile misrepresentation of magickal practice and the sacred nature of living beings. the ritual of the summoning of the vampyric familiar is an initiation rite of exteriorization. while the sorcerer is creating an exterior force from the interior (the self, this is a process which austin spare introdu

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

hometic 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 godform of chaos, darkness and storms. he is in this sigillic mask the initiator and tester, the opposer and flame giver. it is indeed the mask of set which was given unto his bride, lilith, to spawn cain, the first sorcerer and initiator of witchblood. as written in azothoz- lilith came unto the prince of darkness whom found the shores of the red sea in passion and nocturnal lust knew the passions of man and woman thus children of this infernal union born this represents the formula of sex magick within a left hand path perspective. they (samael/lucifer& lilith-awlraun) join in their circle of flame at the s

create the first born of witchblood= cain. this is mirrored by the initiate who is able by the solitary act to bring in union both the masculine (lucifer/samael) and the daemonic feminine (lilith) to spawn cain (the united self, the adversary in flesh, baphomet. in the circle of midnight does the self invoke the shadow of the adversary; it is the union of the daemonic spirit or true will with the sorcerer. in this process, the passing and invocation of power brings the initiate in the passing of witchblood. azothoz is the word which brings the self to the fall and then to discover in the darkness the black flame within, the very gift of iblis[3. it is the idea of this word, spoken in silence by the sorcerer or witch, to encircle the self in the holy fire of samael and lilith, those who reb

within his being, thus joining in union the sun with the moon. the practitioner of the art magical[7] is one who seeks the knowledge and conversation of his holy guardian angel or luciferian angel, but also to enflesh the bestial aspects of his being, thus developing the shadow and the light aspects of his being. this is the great work, through isolation in the antinomian path does the luciferian sorcerer come forth and recreate himself/herself as a god. the lore of the fallen was written as a witch cult invocation of the self bringing in union the ghostfires of shades of the dead with the witches sabbat and luciferian point of becoming. the illustrations present direct interplay of this process, the dynamic in motion. while the illustrations do not represent the end point, but rather the

of cain and lilith, the further exploration of the watchers are given in the tracts the sun and the moon. each presents the developmental process of the witchblood propagated by the watchers who in spirit and dream bring knowledge to those who may invoke them. the invocation of the black eagle as propagated by austin spare presents a powerful nightside formula of image and concept which holds the sorcerer in isolation. one should seek the black eagle in dream, in those areas not conceptually noted from which shadows may hide. it is the initiatic guide which grants the knowledge of the darkness in the self. the focus and essence of azothoz lies in dreaming, how this may relate to the individual and what omens are presented. hidden in the gnosis of azothoz is the embrace of the sun, the sola

PHOSPHORUS

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

ith this daemon to invoke and become essentially, to open the way of shadow. 5. cain as the offspring of lilith& samael. tubal qayin and how this force represents initiation into the luciferian mysteries. this is a foundation work to future work with cain in the next grade. the book of cain 6. goetic work and sorcery within the yatuk dinoih, a minimum of 13 of the spirits called and formed by the sorcerer. evocation and invocation. results and records submitted. the goetia luciferian edition 7. grimoires and a modern approach to the daemonum and how they relate to our positive advancement of being. examples of such as goetia, book of black magic by a.e. waite, abramelin, faustbook, etc. 8. study of anubis as the initiator into the current of azothoz. a minimum of two months dedicated to an

ic familiar. rites of phosphorus the initiation of the bloodied caul the birth of the initiate unto the light of phosphorus the initiate will have a robe of white which is symbolic of the light of lucifer before the fall. the virgin initiate shall enter the light of phosphorus to be born in the darkness of the initiator of the path, azal ucel. let the altar be decorated in the manner of which the sorcerer chooses, but with the algol sigil of standing above it on the wall. the black mirror should be below a larger mirror, symbolizing the opposing 14 gnosis of the adversary. this is the waking initiation into the path of the witch, the devil s kiss of awakening. you may in turn use the caul to cover your head (see nox umbra) and dance widdershins in a circle. as you do this, your pulse rate

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

of lucifer was designed through my personal experience to affect the individual in several ways. change is often reversible if the self is not on the same level as the rest. this translate that change must happen on every molecular level. the whole must be impacted from all sides. lucifer is to be absorbed and forgotten. the fall is simply the seraphim descending into the flesh, the brain of the sorcerer. lucifer must be channeled into the spirit itself and become aligned with the holy guardian angel for a unity to be complete. productivity therefor rises and a strong sense of character is built even further. individuals who attempt these rites must already be of sound mind as the dangers of such if failure occurs are far too real. insanity, which is displacement and unbalance of the many

is a dangerous magick to control as it tests every point of mental strength one may have developed. if unbroken, can further strengthen the individual who would ascend to godhead. one must delve the depths of the psyche (abyss) in order to balance the holy light. thelema inadvertently supports and provides a significant foundation for the like-minded individual who seeks this light. the vampiric sorcerer is not one who once the image of the self, the facade is stripped away, would simply vanish from lack of substance. the sorcerer would already have developed a strong body of light through astral and earth magick and be emanating this force from within. thus, the self man be still in constant change and flux however the physical appearance could be stripped away no matter what and the cor

d circumstance. egotism however is a possible flaw and over estimation of self. as the luciferian is evolved and continues growing one must be in check with the ego. it should be understood that often the most humble will comprehend a greater knowledge of self. crowley often defined "black brothers" as those who shut themselves off from the universe and the cup of babalon, which is evolution. the sorcerer must realize that he or she is not necessarily more important than anything else, while at the same time be in full balance with the natural order and the survival of the psyche. a black magician is by no means what crowley defined as "black brothers. the essential study and practice of a sorcerer to ascend is significant in the point that the individual must grow with his or her studies

ted which develops integrity and self-strength of spirit. within the sigil of varcolaci, the image of the vampire is presented as a mark point towards self-evolution and godhood. the trapezoid sigil of varcolaci opens the gates of the shadow side through black magic. the varcolaci sigil was designed to manifest the essence of the varcolaci vampire, the astral being that rose from the flesh of the sorcerer to ascend to the night sky. this is the evermorphing version of lucifer, to eternally seek knowledge and the faustian spark which ignites into the black flame. the inverse pentagram that the varcolaci hold is the eye of lucifer, devilcosm that would glow with the divine light of self godhood. the inverse pentagram is itself symbol of exploring and controlling the dark side powers which ex

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

al, that this is how we understand that balak and balaam comprise elements of both cain and abel. for there is light from abba and ima in both of leah fs heels and in rachel fs head. it is just that leah fs heels derive mainly from the lights of ima while rachel fs keter derives mainly from the lights of abba. so it appears to me. you can now understand why balak was a magician while balaam was a sorcerer, as is stated in the zohar. this is because a sorcerer fs power is just in his mouth, and so balaam was mainly from abel, as we said, and he was the evil breath that issues from the mouth. abel (hevel) in hebrew means gbreath. h but balak was mainly from cain, who was derived from ima, which is expressed through action, as you know from [our discussion of] the 32 times the name elokim is

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

candle before phil. and takes banner of w. in left hand. 2nd ad. honoured frater, what was the title you received in the= grade of philosophus? phil (unprompted) pharos illuminans 'for the details of these forces in the un-luminous void of the dark night of t i e see the instructional paper issued to the isis-urania temple on july 2,1900, called "the qlippoth of the qabalah (and reprinted in the sorcerer and his apprentice, by ra. gilbert. h.s. zhere is a powerful key to the magical cosmogony of the secret tradition operating in the darkness and silence behind the inner order of the golden dawn. for insight into these matters, go to book five, page 150-151 of vol. 111, and study the egyptian-gnostic mythology behiid the opening exordium and particular exordium of the z-documents. then you

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

ctrine, hidden from the foundation of the world, and is longing to share it with them. the council heeds not the maniac, does not vouchsafe to condemn him, but proceeds to examine the grave questions of efficacious grace and sufficing grace. he whom we behold perishing poor and abandoned is cornelius agrippa, less of a magician than any, though the vulgar persist in regarding him as a more potent sorcerer than all because he was some6 the doctrine of transcendental magic times a cynic and mystifier. what secret do these men bear with them to their tomb? why are they wondered at without being understood? why are they condemned unheard? why are they initiates of those terrific secret sciences of which the church and society are afraid? why are they acquainted with things of which others know

i shall speak clearly and make known everything, with the firm conviction that initiates alone, or those who deserve initiation, will read all and understand in part. there is a true and a false science, a divine and an infernal magic in other the candidate 3 words, one which is delusive and tenebrous. it is our task to reveal the one and to unveil the other, to distinguish the magician from the sorcerer and the adept from the charlatan. the magician avails himself of a force which he knows, the sorcerer seeks to misuse that which he does not understand. if it be possible in a scientific work to employ a term so vulgar and so discredited, then the devil gives himself to the magician and the sorcerer gives himself to the devil. the magician is the sovereign pontiff of nature, the sorcerer

m the charlatan. the magician avails himself of a force which he knows, the sorcerer seeks to misuse that which he does not understand. if it be possible in a scientific work to employ a term so vulgar and so discredited, then the devil gives himself to the magician and the sorcerer gives himself to the devil. the magician is the sovereign pontiff of nature, the sorcerer is her profaner only. the sorcerer is in the same relation to the magician that a superstitious and fanatical person bears to a truly religious man. before proceeding further, let us define magic in a sentence. magic is the traditional science of the secrets of nature which has been transmitted to us from the magi. by means of this science the adept is invested with a species of relative omnipotence and can operate superhu

smegistus, osiris, orpheus, apollonius of tyana, and others whom it might be dangerous or unwise to name, came after their death to be adored and invoked as gods. thereby others also according to that ebb-and-flow of opinion which is responsible for the caprices of success became emissaries of infernus or suspected adventurers, like the emperor julian, apuleius, the enchanter merlin and that arch sorcerer, as he was termed in his day, the illustrious and unfortunate cornelius agrippa. to attain the sanctum regnum, in other words, the knowledge and power of the magi, there are four indispensable conditions an intelligence illuminated by study, an intrepidity which nothing can check, a will which cannot be broken, and a prudence which nothing can corrupt and nothing intoxicate. to know, to d

ion of the analogical laws of nature and at the same time offers only a feeble image of the moral corruptions which follow daily on an equivocal sympathy. there is a story of a jealous and infamous man who, to avenge himself on a rival contracted an incurable disorder and made it the common scourge and anathema of a divided bed. this atrocious history is that of every magician, or rather of every sorcerer who practises bewitchments. he poisons himself in order that he may poison others; he damns himself that he may torture others; he draws in hell with his breath in order that he may expel it by his lungs; he wounds himself mortally that he may inflict death on others; but pos76 the doctrine of transcendental magic sessed of this unhappy courage, it is positive and certain that he will poi

ons on all these points are admirable and undoubtedly of remote antiquity; they are remnants of the teaching of druids, who were initiated in the mysteries of egypt and india by bewitchments 79 wandering hierophants. now, it is well known in vulgar magic that a bewitchment that is, a determined will resolved on doing evil, invariably has its result, and cannot draw back without risk of death. the sorcerer who liberates anyone from a charm must have another object for his malevolence, or it is certain that he himself will be smitten and will perish as the victim of his own spells. the astral movement being circular, every azotic or magnetic emission which does not encounter its medium returns with force to its point of departure, thus explaining one of the strangest histories in a sacred bo

e sorcerers of the middle ages pretended to receive such powders at the sabbath and sold them at a high price to the malicious and ignorant. the tradition of similar mysteries spread terror in country places and came to act as a spell. the imagination once impressed, the nervous system once assailed, the victim rapidly wasted away, the very dread of his relatives and friends sealing his doom. the sorcerer and sorceress were almost invariably a species of human toad, swollen with long-enduring rancours. they were poor, repulsed by all and consequently full of hatred. the fear which they inspired was their consolation and their revenge; poisoned themselves by a society of which they had experienced nothing but the rebuffs and the vices, they poisoned in their turn all those who were weak eno

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

hen the dream ends we seem to have fallen from the clouds; we are inspired with disgust for the brazen sorceress who took the place of the lovely melusine, for the thersites whom we deemed was achilles or nereus. what faith is that which we cannot inspire in those who love us? but also what reason or justice can we instill into those who have finished with such love? love begins magician and ends sorcerer. after creating the illusions of heaven on earth, it realizes those of hell. its hatred is absurd like its ardour, because it is passional, that is, subject to the fatalities of its own influences. for this cause it has been proscribed by sages, who declare it the enemy of reason. are they to be envied or commiserated for thus condemning, doubtless without understanding, the most alluring

erfect circle is traced by the sword, leaving, however, a break, or point of issue, on one side; a triangle is drawn in the circle, and the pantacle thus formed is coloured with blood; a chafing- dish is placed at one of its angles, and this should have been included among the indispensable objects already enumerated. at the opposite base of the triangle three little circles are described for the sorcerer and his two assistants; behind that of the first the sign of the labarum or monogram of constantine is drawn, not with the blood of the victim, but with the operator's own blood. he and his assistants must have bare feet and covered heads. the skin of the immolated victim must be brought also to the spot and, being cut into strips, must be placed within the circle, thus forming a second a

f young labarre and etalonde, who, as everyone knows, were contemporaries of voltaire. evocations were followed frequently by pacts written on parchment of goat skin with an iron pen and blood drawn from the left arm. the document was in duplicate: one copy was carried off by the fiend and the other swallowed by the wilful reprobate. the reciprocal engagements were that the demon should serve the sorcerer during a given period of years and that the sorcerer should belong to the demon after a determined time. the church in her exorcisms has consecrated the belief in all these things; it may be said indeed that black magic and its darksome prince are the true, living and terrific creations of roman catholicism; that the sabbath of the sorcerers 91 they are even its special and characteristic

union by the almoner of the palace. when the day or rather night of the sacrifice arrived, a monk, an apostate jacobin, given over to the occult works of black magic, celebrated a mass of the devil at midnight in the sick-room, in the presence only of catherine de medicis and her trusted confidants. it was offered before the image of the demon, having a crucifix upside down under its feet and the sorcerer consecrated two hosts, one black and one white. the white was given to the child, who was brought in clothed as for baptism, and was murdered on the steps of the altar immediately after his communion. his head, cut by one blow from the body, was set palpitating upon the great black host which covered the bottom of the paten, and then transported to a table where mysterious lamps were burn

f wax. apostate priests were never wanting to deliver them the treasures of the church. with the accursed wax they formed an image as far as possible resembling the person whom they desired to bewitch. they clothed this image with garments similar to his; they administered to it the sacraments which he received; they called down upon its head all maledictions which could express the hatred of the sorcerer, inflicting daily imaginary tortures upon it, so as to reach and torment by sympathy the person whom the image represented. this bewitchment is more infallible if the hair, blood and above all a tooth of the victim can be procured. it was this which gave rise to the proverbial saying: you have a tooth against me. meaning, you bear me a grudge. there is also bewitchment by the glance, call

st be hung round the neck; it must be placed in the middle of a great pantacle representing the pentagram, and each day must be rubbed slightly with a mixture of oil and balm, after reciting the conjuration of the four to turn aside the influence of elementary spirits. at the end of seven days the image must be burnt in consecrated fire, and one may rest assured that the figure fabricated by that sorcerer will at such moment lose all its virtue. we have mentioned already the sympathetic medicine of paracelsus, who medicated waxen limbs and operated upon discharges of blood from wounds for the cure of wounds themselves. this system permitted the employment of more than usually violent remedies, and the chief specifics were sublimate and vitriol. we believe that homoeopathy is a reminiscence

which, mingling and inter-changing, produce attractions and sympathies, as magnetic experiments leave no room to doubt. the history of the church tells us that an archheretic named marcos infatuated all women by breathing on them; but his power was destroyed when a valiant christian female forestalled him in breathing, and said to him: gmay god judge thee! h the cure gaufridy, who was burnt as a sorcerer, pretended to enamour all women who came in contact with his breath. the notorious father girard, a jesuit, was accused by his penitent, mlle. cardier, of destroying her self-control by breathing on her. such a pretext was necessary to minimize the horrible and ridiculous nature of her accusations against this priest, philtres and magnetism 111 whose guilt, moreover, has never been well e

RUBY TABLET OF SET

r she decided to avoid the first approach, you'd probably get either a lot of mumbo-jumbo, or nothing at all! mysterious business, that, but nothing more than the ordinary function of the pattern-seeking nonverbal mind. the dichotomy between tactical and strategic (positional) thinking in chess is of similar nature. one also sees this mirrored in the legendary enmity between the swordsman and the sorcerer. the sorcerer is sinister, double-dealing, mutters strange things and will evade the swordsman through divination. reading patterns in seemingly random signs. or will try to put him in a disadvantaged position through use of hypnotic practices (dividing the swordsman's mind against itself, misdirection (the swordsman can't do more than one thing at a time, and other forms of deception (ho

o more than one thing at a time, and other forms of deception (how underhanded! any occultist will tell you that only scum practice the left-hand path, heh heh heh) the swordsman. on the other hand. is dexterous and forthright to the point of singlemindedness. he is contemptuous and, incidentally, terrified of his foe. only by hardening his mind against the distracting wiles and stratagems of the sorcerer can he hope to prevail (this is why followers of ayn rand always go about chanting "a=a) the political right is contemptuous of the left. it dreads the left as the source of unwieldy (n-dimensional, spatio-temporal) doctrines unthinkable to right-minded folk, but nevertheless capable of luring them to seductive, unnatural mischief (through addressing arguments to the "silent hemisphere, w

ilities of one hemisphere; that would be as absurd as cutting off one hand. rather, these labels indicated the preferred and consciously acknowledged mode of cognition in the person. as said before, it is the verbal mind that is regarded by society as the person's public identity. the mirror mind stands in relationship, then, as a silent complement, a private shadow. it is this private shadow the sorcerer tries to address or persuade. in fear of the consequence, the swordsman will deny its presence, try to silence it. if what offends the right-minded cannot be within, it must be without. it is no accident that the most purely satanic regime in modern political history launched its rise to power through being the voice of right thinking people, who saw debased intellectual doctrines, debauc

vidly out of its crystal core. with this image came the understanding that infinity is a term which has been misunderstood: it stands for all the depths, all the being we can imagine, rather than time and space. the heart of xem revealed: the heart is the symbolic term for the sensitivity, the depth of feeling, the seat of all- that which set needs to have expressed by us. xonsu later saw a great sorcerer with a key of fire standing inside the pylon gates- then came the realization that she/he as xonsu was the sorcerer, as she said, i have not rushed classification: v4- a17.22- 4 author: linda reynolds iii, alexandra sarris iii date: january 13, xiv html revision: september 27, 1998 ce subject: xem reading list: across the night sky in vain; i hold their (humanity's) universe in my hands a

apons (synthesizer applications to the law of the trapezoid: cerebral alteration and identification synthesis are resultant byproducts of resonant bombardment of the psyche due to the exposure of phi-ratio tonal angular patterns.(1) the angular configuration of the geometry constituting this sound can produce psyche altering states of enhanced magical awareness in the ritual chamber, allowing the sorcerer greater access to the subjective universe via overcompensation of objective universe peripheries. my synthesizer has a memory patch entitled the sith dirge, a phi-rationed satanic musical wave form. classification: v2- c32.l- 1 author: rex diabolos church i date: halloween xxi subject: lovecraftian ritual reading list: 6k, 6l, 7 phi-gong: the phi-gong was designed to facilitate the alteri

ary ends of the black magician.(3) fog discharge machine: to simulate the formless void of the objective universe, as well as a psycho-symbolic representation of the ethereal atmosphere of the realm of yuggoth, i employ a large fog generating pump. note: the inherent worth of any of these devices resides solely in the magician's ability to assign worth to them. they are the tools of the effective sorcerer, and phi-keys to the door of the trapezoid. they are not inherently sacred unto themselves, and possess no oxi-esoteric power. nor are they to be considered fancy and useless props being employed for "newness" sake. the power is within the self and the gift of set to use the black flame of enlightenment to our most creative and evolutionary means. the rites of yuggoth [the chamber should

and the vapors of aggression shall prove a blessing to the hornless ones [the sixth word of set [the magician then states the sixth part of the word of set, first in enochian and then in english [sound activation [tune the vocorder parameters to the weirding voice. retune the synthesizer to the sith dirge. activate the tesla coil. activate the phi-resonator.(4 [during this part of the ritual, the sorcerer charges the magical chamber to his own emotional responses and impressions. when the chamber is sufficiently charged, the sorcerer activates the stroboscopic lighting, and steps into the mirrored pentagon. he faces the mirrored altar, forms the nine angles of the trapezoid with the ritual sword, and then recites the litany, deliberately forcing his black magical essence into the angles, o

SABBATIC KABALA OF THE CROOKED PATH

led upon as the twin continua of zoa (life) and azoa (death- as goddess and god (p. 94-95. 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

powers or equal dynamic. a hidden formulae to this is revelaed on the pages 110- 114. an interesting point is the use of the witches ladder, a vakra (crooked) ladder in the void. your instrument of empowerment in this cell is this ladder. without the ladder you will be stuck in the same point of the void. the spell using the witches ladder is a prominent gateway to accomplish the magical task the sorcerer will happen. jacobs vision of the ladder that went into heaven in genesis 28 is worthy of some consideration and also the importance of ladders in the kabbalistic universe. entering this ladder will lead the seeker on a journey of realization of the essence of the conjuration of the letters and its many possibilities. remember also that this journey is undertaken with the help of the horn

tu are design for this kind of growth of the mage. the cultivation of the close relation between the mage and his or her personal genii. the lunar transmission has proved great effect in its ability to disrobe the famulus and connect it deep within the witch blood of the seeker. this cell is a worthy culmination of this highly personal grimoire, that is also just as personal as the ability of the sorcerer are to see the path of uniqueness in all. also, the language and gnosis transmitted in these two last cells will be better off when they speak by them self to the innermost chambers of the witch. the value of a belief lies in its sufficiency to realize may the blessing, curse and the cunningncthe satanic verses by salman rushdie copyright salman rushdie, 1988 all rights reserved viking pu

SALMANRUSHDIE THESATANICVERSES

trapped managed to bury his greatest talent so deep that it might easily have been lost forever, his talent, that is, for loving genuinely, deeply and without holding back, the rare and delicate gift which he had never been able to employ. by the time of his illness he had all but forgotten the anguish he used to experience owing to his longing for love, which had twisted and turned in him like a sorcerer's knife. now, at the end of each gymnastic night, he slept easily and long, as if he had never been plagued by dream-women, as if he had never hoped to lose his heart "your trouble" rekha merchant told him when she materialized out of the clouds "is everybody always forgave you, god knows why, you always got let off, you got away with murder. nobody ever held you responsible for what you

u are a man, it is for you to look after your old father while we are in london town. you pay all the bills" january, 1961. a year you could turn upside down and it would still, unlike your watch, tell the same time. it was winter; but when salahuddin chamchawala began to shiver in his hotel room, it was because he was scared halfway out of his wits; his crock of gold had turned, suddenly, into a sorcerer's curse. those two weeks in london before he went to his boarding school turned into a nightmare of cash--tills and calculations, because changez had meant exactly what he said and never put his hand into his own pocket once. salahuddin had to buy his own clothes, such as a double-breasted blue serge mackintosh and seven blue-and-white striped van heusen shirts with detachable semi--stiff

SATANGEL

ortance of the classical grimoire, and the more personal books of spells attributed to various witches and cunning folk, has been greatly undervalued in more recent studies of the craft. nevertheless, the knowledge of the black arts and the important place of the grimoire has been well documented since before the middle ages and we have a great storehouse of records at our disposal, both from the sorcerer s themselves and those who prosecuted them. this is not limited to east anglia or even england. consider the confession of jubertus of bavaria, tried in 1437. apart from the more or less typical flights to nocturnal assemblies and the killing of infants the aforesaid jobertus said and confessed, under freely given oath. that for ten years and more he served a certain powerful man in bavar

ns that provide the value of such a work. in the rites of black magick, the grimoire were understood to be inhabited in themselves by devils. the actual grimoire were often considered to be teachers; spirits capable of creating change or imparting knowledge like any of the devils described in the binding rituals they contain, or any mentor a student might otherwise learn from. if a grimoire let a sorcerer down, they would not simply blame the author or otherwise assume inauthenticity of the text itself. instead, they would take it to a priest to be blessed (indeed, there are many grimoire existent that have actually been copied and composed by the hands of clergymen, or written with the assumption that the diabolist has been ordained. these grimoire were as essential to the passing on of t

n of it. grimoire of honorius widely circulated in the 17th century, first published some time between 1629 and 1670. attributed to pope honorius, the text is highly christianised and contains aspects of kabalist lore. it was described by eliphas levi, in key of the great mysteries, as 'a veritable monument of human perversity. this is usually of the classical catholic variety, requiring that the sorcerer is either also an ordained priest, or has the aid of one. levi further claims that the instruction to 'sacrifice a live kid' is an instruction to sacrifice a human child, as opposed to a male goat as most have presumed. it is just possible that levi was continuing, with this claim, the symbolic tradition that obscures the sexual elements of goetic sorceries. instructions to 'sacrifice chi

from the goetic 'merely the names have been changed. the symbol system of the cthulhu mythos, spliced with these basic techniques of sorcery, yields results. something very strange has happened here, illustrating a basic principal of the cunning; just because a belief brings results in the objective world, does not necessitate the objectivity of that belief. the key to this mystery may lie in the sorcerer's arte of dreaming. aside from theories as to the source of the necronomicon in a document of esoteric freemasonry owned by his father, lovecraft was himself a very strange man. the ideas he expressed as fiction originated in the nightmares he was plagued with. through dreaming, fiction, speculation, and magick, this infamous grimoire has earthed itself. this is purely in keeping with the

e abyss, daath, who renders the psyche of those who fail the leap across. he was the subject of the famous evocation performed by crowley and neuberg in the desert, which culminated in a spontaneous homosexual working between the possessed magus and his accomplice. choronzon may also be identified as the demon of the hypertrophied ego, and he may be summoned to bring fruition to those desires the sorcerer may be loathe to admit to. chioa (hebrew, the beast. offspring of isheth zenunum, demon of prostitution, and sammael. arch-demon of tiphareth (crowley, 777. clauneck (grimorium verum. a subordinate spirit of lucifer. has power over goods and riches, can discover hidden treasures to him that makes a pact with him; he can bestow wealth. brings money from a distance. obey him, and he will ob

e given to him before he will depart. renders men happy and also discovers hidden treasures. sirchade (grimorium verum. a subordinate spirit of lucifer. has power to show thee all kinds of animals, of whatsoever nature they may be. sitri (goetia, 12th spirit. prince commanding 60 legions. procures love, compels people to appear naked. skratte (anglo-saxon. a name for the devil, which also means a sorcerer, and cross dresser! recognised as a title for the magister in some forms of the craft. stolas (goetia, 36th spirit. prince commanding 26 legions. appears as a mighty raven. teaches astronomy, and the virue of herbs and stones. succor-beloth. who presides over the devil s harem in hell, and tempts mortals to lechery. succubus (latin, succumbere, meaning to lie beneath. female demons who st

ect. through aeons these words of power have become charged with the combined invested power of countless sorcerers. aleister crowley employed the bornless one to summon the holy guardian angel, and adapted it for use within the o.t.o. it is this version that is presented here. as may be seen, crowley has employed various names from the classical grimoire and black magick. to the less disciplined sorcerer the rite of the bornless one may seem lengthy and pompous. it takes many reiterations and great determination to commit to memory. however, with each use it gains a certain power, as with any of the tools employed over time it becomes imprinted with a charge. the only advice of any use is to employ it often. the structure follows the quintessential formulae of the spiritist. as is normal

SATANIC BIBLE

harbingers of inspiration- all wicked. an indication of the cowardice of "magicians" of the right-hand path is the practice of calling upon a particular demon (who would supposedly be a minion of the devil) to do his bidding. the assumption is that the demon, being only a flunky of the devil, is easier to control. occult lore states that only the most formidably "protected" or insanely foolhardy sorcerer would try to call forth the devil himself. the satanist does not furtively call upon these "lesser" devils, but brazenly invokes those who people that infernal army of long-standing outrage- the devils themselves! theologians have catalogued some of the names of devils in their lists of demons, as might be expected, but the roster which follows contains the names and origins of the gods a

ll or crude drawing to successful advantage in his magical ceremonies. to him, the image is as accurate as needs be. anything which serves to intensify the emotions during a ritual will contribute to its success. any drawing, painting, sculpture, writing, photograph, article of clothing, scent, sound, music, tableau, or contrived situation that can be incorporated into the ceremony will serve the sorcerer well. imagery is a constant reminder, an intellect-saving device, a working substitute for the real thing. imagery can be manipulated, set up, modified, and created, all according to the will of the magician, and the very blueprint that is created by imagery becomes the formula which leads to reality. if you wish to enjoy sexual pleasures with the one of your choice, you must create the s

ducive to them- create a lodestone which will attract the situation or thing that you wish! to insure the destruction of an enemy, you must destroy them by proxy! they must be shot, stabbed, sickened, burned, smashed, drowned, or rent in the most vividly convincing manner! it is easy to see why the religions of the right-hand path frown upon the creation of "graven images. the imagery used by the sorcerer is a working mechanism for material reality, which is totally opposed to esoteric spirituality. a greek gentleman of magical persuasion once wanted a woman who would satisfy his every desire, and so obsessed with the unfound object of his dreams was he, that he went about constructing such a wonderful creature. his work completed, he fell so convincingly and irrevocably in love with the w

SATANIC RITUALS

idden mysteries" why, it will be asked, is it deemed feasible to make these rituals public knowledge? primarily because the demand is great -not only from curiosity-seekers, but from those who thirst for more than what is offered by the recent outpourings of pseudo- cabbalistic, crypto-christian writing. another reason for this book is that there are many recent awesome discoveries which give the sorcerer new tools with which to experiment. that is also why it is now "safe'1 to advance much of the present material. a third reason, and perhaps the most important of all, is that magic-like life itself-produces what one puts into it this principle can be observed in countless facets of human behavior. human beings invariably treat things (property, other persons, etc) with the same degree of

glimpsed beyond the foggy veil of time and spaceless night. draw near, attend us on this night of fledgling sovereignty. welcome a new and worthy sister (brother (child's name, creature of ecstatic, magic light. join us in our welcome. with us say: welcome to you, child of joy, sweet passion's daughter (son, product of the dark and musk filled night, ecstasy's delight. welcome to you, sorceress (sorcerer, most natural and true magician. your tiny hands have strength to pull the crumbling vaults of spurious heavens down, and from their shards erect a monument to your own sweet indulgence. your honesty entitles you to well-deserved dominion o'er a world filled with frightened, cowering men [the acolyte hands a lighted black candle to the priest, who passes the flame four times under the chi

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

modern humans who no longer exist. paleontologists study life from past geological periods through fossil remains. these neanderthals carefully laid their dead in prepared graves, along with tools and weapons. the care with which the neanderthals prepared their dead suggests that they believed in some form of an afterlife, a step that implies some kind of religion. a famous painting known as the sorcerer, found on the wall of a cave called trois fre`res in france and dating about 18,000 years ago, shows a figure of a bearded being that is half man, half animal. most anthropologists believe that this figure is a tribal shaman (an intermediary between the gods and tribal members, but he may also represent an early deity. anthropologists believe that early religion may have developed in part

gh religion. magic tries to make the environment directly subject to human will through rituals. an example might be drawing pictures of large numbers of animals on cave walls in hopes of assuring success in hunting. hundreds of such paintings have been found all around the world. religion, on the other hand, tries to control the environment by appealing to a higher power, gods and goddesses. the sorcerer, for instance, may represent a god who ruled the hunt, because he is shown with deer and bison. special deities began to develop in three particular classes: from nature, from ancestors, and as guards or protectors. the most common deities represented natural forces, such as the sun, moon, seasons, rivers, and fertility. any force that could either benefit or harm humans was given spirit

SEVEN SHADES OF SOLITUDE

to star, belief unto belief, in configurations born wholly of our own affinities. indeed, there are veils upon veils which reveal to us our own arcana, but which- if falsely taken as a final comprehension of truth conceal from us that which we aspire to seek. wisely we must make our way through the maze of mirror d altars. transgressing all well-kept borders of history and culture, the way of the sorcerer, the so-called faith of cain, is that which heeds the spirits beneath the heels of the wanderer; it is the way of knowledge which comprehends the living zodiac of desire, the how of believing, and the tools by which such knowledge can be wilfully applied: the sigil and stave, the will and the word of magical power. for those of this faith, the so-called wytcha and curren, it is the circle

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ten years" the cavaliers crowded round to admire the diamond "signor count cetoxa" said one grave-looking sombre man, who had crossed himself two or three times during the neapolitan's narrative "are you not aware of the strange reports about this person; and are you not afraid to receive from him a gift which may carry with it the most fatal consequences? do you not know that he is said to be a sorcerer; to possess the mal-occhio; to "prithee, spare us your antiquated superstitions" interrupted cetoxa, contemptuously "they are out of fashion; nothing now goes down but scepticism and philosophy. and what, after all, do these rumours, when sifted, amount to? they have no origin but this, a silly old man of eighty-six, quite in his dotage, solemnly avers that he saw this same zanoni seventy

creatures minuter than himself is not less deadly in his wrath, less ferocious in his nature, than the tiger of the desert. there may be things around us that would be dangerous and hostile to men, if providence had not placed a wall between them and us, merely by different modifications of matter "and think you that wall never can be removed" asked young glyndon, abruptly "are the traditions of sorcerer and wizard, universal and immemorial as they are, merely fables "perhaps yes, perhaps no" answered the stranger, indifferently "but who, in an age in which the reason has chosen its proper bounds, would be mad enough to break the partition that divides him from the boa and the lion, to repine at and rebel against the law which confines the shark to the great deep? enough of these idle spe

ich few can pass, and which hitherto no woman has survived" as zanoni spoke, his face became colourless, and there was something in his voice that froze the warm blood of the listener "what is this mystery which surrounds you" exclaimed glyndon, unable to repress his emotion "are you, in truth, different from other men? have you passed the boundary of lawful knowledge? are you, as some declare, a sorcerer, or only a "hush" interrupted zanoni, gently, and with a smile of singular but melancholy sweetness "have you earned the right to ask me these questions? though italy still boast an inquisition, its power is rivelled as a leaf which the first wind shall scatter. the days of torture and persecution are over; and a man may live as he pleases, and talk as it suits him, without fear of the st

virtues; that one would restore to health a brother on the verge of death; that another would paralyse into idiocy their wisest sage; that a third would strike lifeless to the dust their most stalwart champion; that tears and laughter, vigour and disease, madness and reason, wakefulness and sleep, existence and dissolution, were coiled up in those unregarded leaves, would they not have held him a sorcerer or a liar? to half the virtues of the vegetable world mankind are yet in the darkness of the savages i have supposed. there are faculties within us with which certain herbs have affinity, and over which they have power. the moly of the ancients is not all a fable" the apparent character of mejnour differed in much from that of zanoni; and while it fascinated glyndon less, it subdued and i

she formed the resolution natural to her land and creed; she sent for the priest who had habitually attended her at venice, and to him she confessed, with passionate sobs and intense terror, the doubts that had broken upon her. the good father, a worthy and pious man, but with little education and less sense, one who held (as many of the lower italians do to this day) even a poet to be a sort of sorcerer, seemed to shut the gates of hope upon her heart. his remonstrances were urgent, for his horror was unfeigned. he joined with glyndon in imploring her to fly, if she felt the smallest doubt that her husband's pursuits were of the nature which the roman church had benevolently burned so many scholars for adopting. and even the little that viola could communicate seemed, to the ignorant asc

h, how sweet to be thy comforter. but the child, the infant, the soul that looks to mine for its shield! magician, i wrest from thee that soul! pardon, pardon, if my words wrong thee. see, i fall on my knees to write the rest "why did i never recoil before from thy mysterious lore; why did the very strangeness of thine unearthly life only fascinate me with a delightful fear? because, if thou wert sorcerer or angel-demon, there was no peril to other but myself: and none to me, for my love was my heavenliest part; and my ignorance in all things, except the art to love thee, repelled every thought that was not bright and glorious as thine image to my eyes. but now there is another! look! why does it watch me thus, why that neversleeping, earnest, rebuking gaze? have thy spells encompassed it

t such beings found at last the secret to arrest death; to fascinate danger and the foe; to walk the revolutions of the earth unharmed, think you that this life could teach them other desire than to yearn the more for the immortal, and to fit their intellect the better for the higher being to which they might, when time and death exist no longer, be transferred? away with your gloomy fantasies of sorcerer and demon! the soul can aspire only to the light; and even the error of our lofty knowledge was but the forgetfulness of the weakness, the passions, and the bonds which the death we so vainly conquered only can purge away" this address was so different from what glyndon had anticipated, that he remained for some moments speechless, and at length faltered out "but why, then, to me "why" ad

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ought direct experience with the divine by uttering secret words of wisdom. tics as heretics just as soon as they had developed enough power within the roman empire to do so, and the cult continued to be anathema to the church down through its variations in the cathars, the albigensis, and the knights templar. the first gnostic of importance would seem to be simon magus (fl. c. 67 c.e, a samarian sorcerer, a contemporary of the apostles, who was converted to christianity, then strongly rebuked by peter when he sought to purchase the wonder-working power of the holy spirit (acts 8:9 24. those gnostic christians influenced by such charismatic individuals as simon magus believed that there was a secret oral tradition that had been passed down from jesus that had much greater power and authori

e to seek final answers and resolution to the persistent, haunting quest of the alchemist. although de rais himself joined the alchemists and magicians in work sessions that went nearly around the clock, all of their experiments counted for naught. 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 298 mystery religions and cults it was the italian alchemist/sorcerer antonio francisco prelati, a former priest, who told him that a mortal cannot hope to achieve the transmutation of base metals into gold without the help of satan. and the only way that an alchemist or a sorcerer could hope to arouse satan s interest in his work was by dedicating the most abominable crimes to his name. under prelati s direction, de rais set about to commit his first abomi

imistic beliefs involving fetishes, magic, charms, spells, curses, and communication with ancestral spirits. white magick the use of magic for supposed good purposes such as to counteract evil. wiccan someone who is a witch, a believer or follower of the religion of wicca. wizard a variant of the fifteenth century word wisard, meaning wise. someone professing to have magical powers as a magician, sorcerer, or a male witch. in general, someone who is extremely knowledgeable and clever. zoology the scientific branch of biology that studies animals in all their characteristics and aspects. from the greek zoologia, literally the study of life and from zolion, or life form. zoroaster a persian prophet (c. 628 b.c.e. c. 551 b.c.e) and the founder of an ancient religion called zoroastrianism whos

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ought the ability to shapeshift into the form of a wolf through an application of black magic so that they might more effectively rob or attack their victims. those who became werewolves through incantations, potions, or spells took evil delight in their savage strength and their ability to strike fear into the hearts of all those whom they encountered. 2) innocent men or women who ran afoul of a sorcerer who had vengefully placed a curse of lupine transformation upon them. those innocents who had become werewolves against their will may have been filled with disgust at their acts of slashing, ripping, and often ingesting the flesh of their human victims, but they were powerless to resist such gruesome and murderous desires while they remained under the spell that had been placed upon them

imistic beliefs involving fetishes, magic, charms, spells, curses, and communication with ancestral spirits. white magick the use of magic for supposed good purposes such as to counteract evil. wiccan someone who is a witch, a believer or follower of the religion of wicca. wizard a variant of the fifteenth century word wisard, meaning wise. someone professing to have magical powers as a magician, sorcerer, or a male witch. in general, someone who is extremely knowledgeable and clever. zoology the scientific branch of biology that studies animals in all their characteristics and aspects. from the greek zoologia, literally the study of life and from zolion, or life form. zoroaster a persian prophet (c. 628 b.c.e. c. 551 b.c.e) and the founder of an ancient religion called zoroastrianism whos

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jean bodin. henri boguet matthew hopkins. pope innocent iii pierre de lancre introduction the practice of magic and sorcery began in paleolithic times, at least 50,000 years ago, when early humans began to believe that there was supernatural power in a charm, a spell, or a ritual to work good or evil. as such beliefs progressed, certain tribal members were elevated in status to that of magician, sorcerer, priest, and priestess by their demonstrable abilities to influence the weather, to heal the sick, to communicate with the spirit worlds, and to interpret dreams. the four main principles behind early magic remained constant throughout the evolution of magical practices: 1) a representation of a person or thing can be made to affect the person or thing it depicts. 2) once objects have bee

ickery, sleight-ofhand, misdirection, the rabbit-out-of-the-hat stage magician. 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 48 magic and sorcery paracelsus (1493.1541 (the library of congress) according to those who practice magick, the supernatural forces could not care less by what names they are called. it does not matter to them if the magician or sorcerer ascribes to them the catch phrases of contemporary science or evokes the ancient names of the old gods and goddesses. what is important to these forces is that the magician acknowledges that they do exist cthat they are there to be called upon and to act as powerful servants for those who have learned to control them. those who seriously practice the ancient rites and rituals of magick tr

ack magick and the powers of evil became so intense that the world had become a dark and shadowy place of dread ruled by satan. the sorcerers of the middle ages who practiced black magick followed to the letter 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 be

t time for proper ritual. for 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 55 avoudoun gcongregation h is called a hunsi or hounsis. haitian peasant, zombies, the living dead, are to be feared as real instruments of hungan who have succumbed to the influence of evil and become sorcerers. the people of the villages believe that the sorcerer unearths a corpse and wafts under its nose a bottle containing its soul. then, as if he were fanning a tiny spark of life in dry tinder, the sorcerer nurtures the spark of life in the corpse until he has fashioned a zombi. the deceased are often buried face downward by considerate relatives so the corpse cannot hear the call of the sorcerer. some villagers take the precaution of providing

elatives so the corpse cannot hear the call of the sorcerer. some villagers take the precaution of providing their departed with a weapon, such as a machete, with which to ward off the evil hungan. haiti is filled with terrible tales of the zombi. there are eyewitness accounts from those who have allegedly discovered friends or relatives, supposedly long-dead, laboring in the field of some native sorcerer. upon investigation, such zombi usually turn out to be mentally defective individuals who bear a strong resemblance to the deceased. unfortunately, some unscrupulous hungan have been known to take advantage of mentally handicapped individuals and turn them into virtual beasts of burden. then, too, it is quite likely that certain hungan have discovered the secret and utilization of many po

ing beliefs all bearing the label of ggnostic h arose in the first century, very strongly competing with the advent of christianity. many of the gnostic sects blended elements of christianity with the eleusianian mysteries, combining them with indian, egyptian, and babylonian magic, and bringing in aspects of the jewish kabbalah as well. the first gnostic of importance was simon magus, a samarian sorcerer, a contemporary of the apostles, who was converted to christianity by philip. although he had been a highly respected magus, simon continued to be impressed by the remarkable powers of the apostles and their ability to heal and to manifest miracles. when he saw peter and john baptizing people by the laying on of hands, he asked that he might be taught the power of transferring the holy sp

. new york: harper& row, 1967. familiars the concept of certain spirit beings who assist a magician or a witch undoubtedly hearkens back to the totem animal guides that attended the ancient shamans, for the familiars express themselves most often in animal forms. the black cat, for instance, has become synonymous in popular folklore as the traditional companion of the witch. attendant upon such a sorcerer as the legendary cornelius agrippa is the image of the black dog or the dark-haired wolf. the ancient greeks called upon the predrii, spirit beings who were ever at hand to provide assistance to the physicians or magicians. in rome, the seers and soothsayers asked their familiars or magistelli to provide supernatural assistance in their performance of magic and predictions. in many lands

THE GOD OF THE WITCHES

would rather be hanged by the neck with a lacethan submit to reply to or appear before such ecclesiastics and judges.the whole case, when examined carefully and without bias, is seen to be an arranged affair. in one of theitems of accusation it is stated that "the common opinion, general assertion, true reputation, commonmemory, and public opinion is that the said gilles has been and is heretic, sorcerer, sodomite, invocator ofevil spirits, diviner, killer of innocents, apostate from the faith, idolator. the evidence produced was clearlyconcocted, and the priestly court revelled in the details of the horrors which were described2424always inexactly the same words2424by the principal witnesses.it is quite uncertain whether torture were applied or not, but even the possibility of torture do

THE KEY TO THE MYSTERIES

yes of all, is the ever constant harmony of effect and cause; these are the splendours of eternal order! we could not say whether cagliostro would have performed miracles in the presence of swedenborg; but he would certainly have dreaded the presence of paracelsus and of henry khunrath, if these great men had been his contemporaries. far be it from us, however, to denounce mr. home as a low-class sorcerer, that is to say, as a charlatan. the celebrated american medium is sweet and natural as a child. he is a poor and oversensitive being, without cunning and without defence; he is the plaything of a terrible force of whose nature he is ignorant, and the first of his dupes is certainly himself. the study of the strange phenomena which are produced in the neighbourhood of this young man is of

an of some fifty years old, of frank appearance, and speaking in a very reasonable manner. questioned as to the motive of his visit, he replied "you ought to know it well enough; i am come to beg and pray you to return to me what i have lost" we must say, to be frank, that eliphas knew nothing of 153 this visitor, nor of what he might have lost. he accordingly replied "you think me much more of a sorcerer than i am; i do not know who you are, nor what you seek; consequently, if you think that i can be useful to you in any way, you must explain yourself and make your request more precise "oh, well, since you are determined not to understand me, you will at least recognize this" said the stranger, taking from his pocket a little, much-used black book. it was the "grimoire" of pope honorius

en this victim. tell me clearly what it was. you suppose that i know already. perhaps i do know, but i have reasons for wishing you to tell me "it was, according to the magic ritual, a young goat of a year old, virgin, and without defect "a real young he-goat "doubtless. understand that it was neither a child's toy, nor a stuffed animal" eliphas breathed again "good" thought he "this man is not a sorcerer worthy of the stake. he does not know that the abominable authors 157 of the "grimoire" when they spoke of the 'virgin he-goat' meant a little child "well" said he to his consultant "give me some details about your visions. what you tell me interests me in the highest degree" the sorcerer- for one must call him so- the sorcerer then told him of a series of strange facts, of which two fami

seen the apparition of a gigantic monster having the body of a hog, and the head borrowed from the skeleton of a colossal ox. but he told all that with an accent of truth, a certainty of having seen, which excluded every kind of doubt as to the good faith and the entire conviction of the narrator. eliphas, who is an epicure in magic, was delighted with this find. in the nineteenth century, a real sorcerer of the middle ages, a remarkably innocent and convinced sorcerer, a sorcerer who had seen satan under the name of adonai, satan dressed like a respectable citizen, and astaroth in his true diabolical form! what a supreme find for a museum! what a treasure for an archaeologist "my friend" said he to his new disciple "i am going to help you to find what you say you have lost. take my book

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

tand and perceive darkness, to taste the shadows and become as god (the knowledge of good and evil. the initiate of the luciferian path explores the darkness as a point of development, a testing of spirit and the possibility of self isolation. as the initiate confronts in various forms what is called the devil, the averse and life-giving spirit, he or she then becomes as this spirit. the witch or sorcerer becomes stronger in their results of magical practice, and they begin to note concrete results within and outside the self. at this point many will fail, to face the devil or shadow side will often lead the individual to face his or her worst fears and weaknesses, that which can destroy 4 the individual not strong or prepared enough to become as a god or goddess. it is at this point that

ndividual, willdriven and balanced. the center of the averse pentagram is called the eye of set or the eye of satan, the adversary. this symbol also represents the union of the empyrean (in this context that which fell from heaven) and the infernal (earth based. this is sigillized and explored via the god form cain or tubal-cain, who has been illustrated with horns and cloven hooves, the awakened sorcerer. the algol sigil is an 8-pointed chaos star with an averse pentagram in the center. this is explained in the glossary section and beholds a powerful but dangerous magical formula. algol is a mirror which causes madness or wisdom, depending on the force of will of the magickian who stares into it. the sigil of the adversary is an image of the egyptian god set with two heads, as he faces da

ar with an averse pentagram in the center. this is explained in the glossary section and beholds a powerful but dangerous magical formula. algol is a mirror which causes madness or wisdom, depending on the force of will of the magickian who stares into it. the sigil of the adversary is an image of the egyptian god set with two heads, as he faces darkness and light. this is a two fold state of the sorcerer who is balanced between darkness and light. he has tasted both ecstasies and has grown in wisdom from that experience. the alphabet of desire 5 sigils around the circle are focused forms of power which may arise in the conscious (by results of the will-desire-belief) by the arcana of the subconscious. the daemonic feminine or goddess is indeed lilith hecate. she has many names and masks

ravenous wolf. lilith hecate is the triple mooned initiator, she who guides upon the path. in inspired lore, cain was initiated by lilith. she is the source, the point of luciferian transference. the purpose of the descriptions of the grimoires is to offer a basic form of guidance through them, how one can get the most out of each one. this does not reveal any of the initiatory secrets which the sorcerer discovers through practice. it does, however, intend to give a directional focus towards initiatory studies and practice. nox umbra nightside& luciferian witchcraft, vampyric sorcery 6 by michael w. ford illustrated by elda isela ford and nathan harris nox the nightside formula of forbidden and adversarial magickal practice, shunned by the right hand path. umbra shadows, in the context of

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 spirits which the initiate may create or bind to an object. the end result being a molding of the consciousness of the sorcerer with the spirit familiar, and the dreaming body taking the shape of whatever night form he or she wills. the illustrations of nox umbra are equally as a part of the grimoire as the text. each drawing by soror davcina (elda isela ford) presents an adversarial sigil of isolated obtainment, that each embodies a staota (see yatuk dinoih- second illustrated edition) which empowers the mind of

the spirit familiar, and the dreaming body taking the shape of whatever night form he or she wills. the illustrations of nox umbra are equally as a part of the grimoire as the text. each drawing by soror davcina (elda isela ford) presents an adversarial sigil of isolated obtainment, that each embodies a staota (see yatuk dinoih- second illustrated edition) which empowers the mind of the witch or sorcerer. a z o t h o z a book of the adversary by michael w. ford illustrated by elda isela ford azothoz is a formula used specifically in the golden dawn and is a work combined from the first and final letters of the latin, hebrew and greek alphabet alpha& omega, aleph and tau. this work symbolizes the beginning and the end, the dawn and twilight, thus as azothoz is a reverse partly, signifying

vocation of set the adversary. azothoz is beautifully illustrated by elda isela ford, who captures the pictorial symbolization of the darker aspects of the sorcerous path. azothoz is a grimoire of lyric, that by recitation does the essence make itself known. what is united is the archetypes of old and various cultures, set cain lilith ahriman azazel. the watchers are made flesh in the body of the sorcerer, thus their knowledge be made manifest through deeds and action. the book of cain the grimoire of the initiator of the witch path by michael w. ford illustrated by elda isela ford cain is presented in hebrew folklore as the first murderer, who having slain his brother, had become the deathless wanderer of the earth. being a nomadic spirit, cain came unto his original spiritual initiators

THE MAGICIAN S KABBALAH

els and terms for utilising this highly advanced esoteric and mystical framework. one of the prime tenets of occult belief is the law of correspondence, or "like affects like. this states that due to the inherent unity of all things, certain items and concepts have a type of mutual sympathy, association, or relationship. a primal application of this law is seen in the action of the witchdoctor or sorcerer who gains an item belonging to that of the individual he wishes to influence, be it for healing or cursing, or with or without the individuals knowledge. other more esoteric correspondences are seen across sets of items, for example, numbers, planets, scents and colours. an example is that the colour green, the number seven and the emotion of love are associated with each and the planet v

hen it is immediately apparent that we had exactly 50 cycles to reach the epoch of recombination, the first cosmic jubilee, and that cycle would have been that of malkuth, or manifestation! the process of gematria may be applied in a number of ways to this sephiroth, as follows: geburah is spelt gbvrh, numerating to 216, which is also the value of dbir (holy of holies, inner sanctuary, and chvbr (sorcerer, snake-charmer. this latter equation reminds us that geburah functions as the restrictive influence on the process of the tree, whether that of the lightning flash of creation down the tree, or the snake of evolution up the tree. that the god pan, player of pipes and inspirer of panic, can be attributed here, and that the pipes are used to charm snakes, is an interesting link. it could al

THE NECRONOMICON SIMON VERSION

, of which only one copy was ever found. the keys of solomon had a similar reputation, as did the magus by barret, until all of these works were eventually reprinted in the last fifteen years or so. the golden dawn, a famous british and american occult lodge of the turn of the century, was said to have possessed a manuscript called "the veils of negative existence" by another arab. these were the sorcerer's handbooks, and generally not meant as textbooks or encyclopedias of ceremonial magick. in other words, the sorcerer or magician is supposed to be in possession of the requisite knowledge and training with which to carry out a complex magickal ritual, just as a cook is expected to be able to master the scrambling of eggs before he conjures an "eggs benedict; the grimoires, or black books

u nach dem originalen im british museum herausgegeben" acta societatis scientiarum fennicae, tomm. xx, no. 6, helsingforsiae mdcccxcv. the word "maklu" or "maqlu" itself is controversial, but tallqvist seems to think that it does, indeed, mean "burning; especially so as the incantations to be found therein invariably entail burning something, usually a doll made in the likeness of a witch or evil sorcerer that the magician wished to dispose of. hence, we have here probably the archetype of the great burning times of the inquisition, when people were condemned to a fiery death as witches and pagans. the chant "burn, witch! burn" can be found in the maklu text, in all its pristine glory. indeed, cthulhu calls. the conjuration "the binding of the evil sorcerers" alsi ku nushi ilani mushiti it

ers who persecute me! gibil gashru umana yanduru tushte yesh shir illani u ma yalki! gishbar ia zi ia ia zi dingir girra kanpa! rise up, son of the flaming disk of anu! rise up, offspring of the golden weapon of marduk! it is not i, but enki, master of the magicians, who summons thee! it is not i, but marduk, slayer of the serpent, who calls thee here now! burn the evil and the evildoer! burn the sorcerer and the sorceress! singe them! burn them! destroy them! consume their powers! carry them away! rise up, gishbar ba gibbil ba girra zi aga kanpa! spirit of the god of fire, thou art conjured! kakkammanunu! the conjuration of the watcher this is the book of the conjuration of the watcher, for formulae as i received them from the scribe of enki, our master and lord of all magick. great care

nted by the spells of the worshippers of the ancient ones, make images of them, one male and one female, and burn them in the flames of the aga mass ssaratu, while pronouncing the following incantation of the binding) i invoke you, gods of the night together with you i call to the night, to the covered woman i call in the evening, at midnight, and in the morning because they have enchanted me the sorcerer and the sorceress have bound me my god and my goddess cry over me. i am plagued with pain because of illness. i stand upright, i cannot lie down neither during the night nor during the day. they have stuffed my mouth with cords! they have closes my mouth with grass! they have made the water of my drink scarce. my joy is sorrow, and my merriment is grief. arise! great gods! hear my waiting

y over me. i am plagued with pain because of illness. i stand upright, i cannot lie down neither during the night nor during the day. they have stuffed my mouth with cords! they have closes my mouth with grass! they have made the water of my drink scarce. my joy is sorrow, and my merriment is grief. arise! great gods! hear my waiting! obtain justice! take notice of my ways! i have an image of the sorcerer and the sorceress, of my enchanter and enchantress. may the three watches of the night dissolve their evil sorceries! may their mouths be wax, their tongues honey. the word of my doom which they have spoken, may they melt like wax! the spell that they worked, may it pour away like honey. their knot it broken! their work destroyed! all their speech fills the deserts and the wastes accordin

ya la tetixxi ye ina zumri ya la taqarruba ina zumri ya la tasaniqa ni yish shammash kabtu lu tamatunu ni yish enki bel gimri lu tamatunu ni yish marduk mashmash ilani lu tamatunu ni yish gishbar qamikunu lu tamatunu ina zumri ya lu yu tapparrasama! the conjuration of the mountains of mashu (a spell to cause consternation in the enemy, and confuse his thoughts. it is also a binding, that the evil sorcerer may not see his spells work their desired ends, but melt away like honey or wax. these mountains are called shadu, and are the hiding places of the serpents of kur. a spell to cause ultimate destruction) shadu yu liktumkunushi shadu yu liklakunushi shadu yu lini yix kunushi shadu yu li yixsi kunushi shadu yu lite kunushi shadu yu lini kunushi shadu yu linir kunushi shadu yu likattin kunus

r of their persons, save that they seek to harm thee, make a doll of wax like a man, with his limbs, but with no face. and upon the face of the doll write the word kashshapti. hold the doll over the flaming cauldron while saying fiercely over it: atti mannu kashshaptu sha tuyub ta enni! and then drop the doll into the flame. from the smoke that rises from this action, you will see the name of the sorcerer or sorceress written within it. and then you will be able to send the watcher to bring the curse. and that person will die. or thou mayest call upon ishtar to protect thee from the spells of sorcery. and for this, the mandal must be prepared as always, and a figure of ishtar be upon the altar, and incantations made to summon her assistance, like the following incantation that is ancient

THE SIGIL OF ADVERSARY

, shaitan. this sigil is the empowerment of the fiery will and that of the other demon of the noon hour, keteb. used in daylight initiation rites focusing towards the eye of set-heh, the fire of iblis, shaitan. the sigil may be scribed alone on a parchment and invoked at the noon day when the sun is highest. it may be used to empower the body of which you dwell, to illuminate the ba and ka of the sorcerer, or to send forth desires of manifestation in the heat of the day. cursing is one possibility of this spell, and the name is sabaoth, the lord of the earth. the eleventh is hemhem, the roarer, a serpent with the face of a cat. this devil is one of apep, a form of set. hemhem is used to invoke storms in the self to crush and devour weakness. the tenth is the serpent of apep, who has the fa

spells of your desire. cursing or blessing, all of which shall become in your will. nine as the number of the trapezoid, the ensorcelment of the eye of the setanist and the ability to sway the minds of men and women to your cause. be careful in the use of this sigil, as it may invoke compassion or complete destruction. this is pakerbeth, the black shadow of set-heh, invoked within the body of the sorcerer. the eighth is pesh-khent, the birthing knife and cutter of weakness, a weapon held by set. this sigil may be inscribed on a parchment or the handle of a weapon, use as a ritual instrument to begin a process of developing from a weakness of character. the seventh is erbeth, a name which can procure love love of another or self love. use while envisioning the object of your desire chant a

THE WITCH CULT OF ZOS VEL THANATOS

y not. nothing is true our word is the lie. zos kia: unparalleled focus of magickial will by michael w. ford "i have not me tragedy, no, not in this life! yet, whether i have spewed their doctrines upon the tables of the law or into the troughs, at least i have not cast away the flesh of dream -anathema of zos-the sermon to the hypocritethere has been much talk and focus on the english artist and sorcerer austin osman spare (1886-1956) and his zos kia cultus. austin, the son of a police officer, grew up in south london near kennington. his interest in art began at a very early age and luckily, was supported by his mother who aided in his creative awakening. as teenager, spare came into contact with mrs. paterson, a witch who claimed decent from a line of salem witches. her powers, among wh

the alphabet of desire, a system of point of congress and otherness, a grammar unspeakable yes exceptionally understood in the points of creation and vision. inspiration against all costs. this system would allow a union of zos and kia and behold a view and vision of strength and wonder. sigils would be designed in a fashion which would describe and incode the actual sigil with the desire of the sorcerer. once the sigil is designed, one would concentrate it with focusing upon it with a developed gnosis contributed to what spare termed the "death posture" of which one looses all connection with zos through extreme discomfort and possibly a black out. the result would be the absorbtion of the sigil until it was forgot by the conscious. the subconscious can not operate towards the sigil's go

aid to madness and failure. the emphasis of shamanistic magick is present, coinciding with the parallel system of crowley's thelema, meaning will in greek. focus and difference being not of dual aspects. however, always present in its need of balance. spare's system still requires much attention and focus, not just for the sake of study, but to build a stronger alphabet of desire for the aspiring sorcerer who will always be apt to transverse the spheres of both light and shadow, the angelic and the demonic. further reading: the witches sabbat (fulgur limited) from inferno to zos (fulgur limited) zos speaks by kenneth and steffi grant (fulgur limited) cults of shadow by kenneth grant (skoob) nightside of eden by kenneth grant (skoob) aleister crowley and the hidden god by kenneth grant (sko

spare in undoubtedly the grand father of chaos magic, while he had no idea at the time of his magickal importance. during the 80 s a re-publishing awakening of material by spare was on the upswing, remaining from such publishers from the 70 s like 93 publishing, who issued several important pieces of spare s work along with numerous titles from aleister crowley. christopher bray, the owner of the sorcerer s apprentice bookshop spearheaded the resurgence of spare in the early 80 s with the collected works of austin osman spare, which gave a seminal kick in the pants to many individuals who were looking for new ways within magick to explore and exceed. chaos magick today essentially is a system derived from many individuals, formed into a new method of sorcery. chaos magick is a tool, not a

systems only understood demons as exterior while beginning with spare and crowley proved that they are primarily interior looking outwards, our greatest and worst of selves hidden and buried. aleister crowley s edited goetia provides the ideal for this theory and how it may be sought and understood to align the mind to scientific ideal: cause and effect. many letters representing the will of the sorcerer may be changed and altered by redrawing and writing the letters to form one or several specific symbols that by this time are unknown in meaning just by viewing them. paintings and art are ideal for other types of sigils. many seem to overlook this. one may approach the written letters and other manipulations with images drawn, painted or drafted with the idea they are seeking to make man

e time for the spirit to remain and move further into the astral. the tools of chaos magick are specifically anything which one would utilize to achieve her or his goal, the results being designed to correspond with the means. union through opposites essentially is the key, proving the direct descendent of aleister crowley highly commendable thelema system, or 93 current. four flying witches as a sorcerer who is drawn to and receives the initiatory spark via art, i was first drawn to this image years ago. this image was placed above my altar for some time, meditated on before sleeping and held a kind of gateway to my early experiences with the sabbat. here we find the flesh of the witches in the astral plane, mature and well worn. the falling flesh is all ecstasy- that by casting the circl

eed spills, invigorate it in the name of the moon and the sun. when one goes forth to the sabbat, allow no restrictions to hinder you, listen to your guide and familiars which are the very messengers of the luciferic angel. death posture preliminary sensation. here we are able to see the alphabet of witches, the alphabet of desire as spare termed it. this very sigillic language is unique unto the sorcerer, it is a key to the depths and heights of the spirit, the language of the subconscious. please note the serpent which encircles the initiate, the death posture brings one within the very circle of azothoz, the alpha and omega and the very ophidian (sexual) essence of being. leviathan guards the quarters and coils in your rising shades and energy of the self. in essence, self love allows g

THE ABYSS AND TABAET

o taste the lifeforce which illuminates and makes free the spirit! one may refer to the name of ahriman or angra-mainyu for a source of the adversary on earth. the root of the word mainyu is the avestan word, derived from the latin mens meaning the human mind. angra is angry meaning violent motion, determining by will alone the path and moving against the natural order. ahriman is thus a powerful sorcerer by defined concept, his bride was the fiery motivation in his spirit and for ahriman to exist beyond the limitations of flesh he realized that the fiery aspect was essential to his motivation. with regard to the zurvanite view of evolution, ahriman and ahura mazda emanated from zurvan, endless time. ahriman was essentially one who beheld the light from which life could emerge from, howeve

r chi of another through ritual sorcery. some dogmatic magical practitioners consider choronzon as a symbol of the false ego or will, which can be viewed by left hand path practitioners as residue of the christianized west, where the self is encouraged to be lost and given to something else called godhead. for some, choronzon or coronzom is the dark shadow of the self, the very darkness which the sorcerer may shape and form according to his or her desire. the ahrimanic or luciferian knows that the self is the only thing that is real, as it is the object experiencing all. you can know of sorcery because you create results in response to your actions, while balancing the spiritual and material. the hebraic of choronzon is chvrvnvn and according to kenneth grant relates to 333, one half of 66

ions, while balancing the spiritual and material. the hebraic of choronzon is chvrvnvn and according to kenneth grant relates to 333, one half of 666 with the other being shugal, the desert howler. as coronzom is the original name written by dee, this would add to 323 which represents the qlippoth of aquarius which in liber hvhi is represented as behemiron, shadows and demonic fragments which the sorcerer may utilize to draw energy from. the adversary from a left hand path perspective "our way is all about, in its beginnings, and for those daring individual who join us, liberating the dark or shadow aspect of the personality. to achieve this, we sometimes encourage individuals to undergo formative experiences of a kind which more conventional societies and individuals frown upon or are afr

cle energy and be sent forth to achieve what you wish. religious staotas or vibrations of sound may be used to open the mind to subjective experiences which include spiritual meetings, encircling and empowering the self through daevas and their often dangerous currents of energy and much more. the practice of using staotas inverse or backwards from avestan gathas proves beneficial to the yatus or sorcerer working in the ahrimanic gnosis. the denkard or dinkart is a collection of middle persian writings which hold an earlier significance to the zoroastrian religion. the denkard is an ancient religious doctrine which holds a significant amount of history of the religion and its concepts including that of the enemy ahriman. in early zoroastrian times it was considered that demons or daevas he

described in magical practice. while ignored, the avesta holds in its obscure texts right hand path teachings of ritual communion with ahura mazda. while the ahrimanic work of the daeva-yasna is indeed left hand path in approach, the avestan staotas and ritual mantras were inversed and transformed into hymns to ahriman and the daevas, which are in direct association to the body and spirit of the sorcerer. this is in effect, chaos sorcery with defined purpose. in the avesta, ahriman is said to be full of death, from an initiatory perspective, death is transformation and not an end itself. ahriman holds evil knowledge and seeks to manifest the evil religion. it is when a man here below, combing his hair or shaving it off, or paring off his nails, drops them in a hole or in a crack avesta- v

s said to be full of death, from an initiatory perspective, death is transformation and not an end itself. ahriman holds evil knowledge and seeks to manifest the evil religion. it is when a man here below, combing his hair or shaving it off, or paring off his nails, drops them in a hole or in a crack avesta- venidad in luciferian witchcraft, the yatuk dinoih has a ritual of evocation in which the sorcerer makes a sacrifice of nail parings or hair into a dark place in the earth, a crack or hole wherein by such daevas are produced in the soil. one may go further to utilize the forces of chaos to bury nail clippings in some container with soil and within a period of one moon unearth them to use them as knives and spears in a cursing or death-causing ritual, it is suggested in the venidad that

THE GOD SET

actice to disfigure any representations of set. he became--for all practical purposes the christian devil. some scholars have even derived the name satan from set-hen, a cult title meaning the majesty of set, but i am dubious of this particular derivation. however set was not down for the count. during the ptolemaic period set, merged with the greek titan typhon, became the figure for the goes or sorcerer to use. after hermes the most often invoked god in the magical papyri is set-typhon. this entity was used to bring spirit helpers( bird would fly down and announce that the magician was now under the protection of a god- a popular typhonic practice outside of egypt as well se morton smith's jesus the magician. set was also the god to invoke to send dreams, perform healings on the head or

THE HOLY BIBLE KING JAMES VERSION

d laid [their] hands on them, they sent [them] away. 13:4 so they, being sent forth by the holy ghost, departed unto seleucia; and from thence they sailed to cyprus. 13:5 and when they were at salamis, they preached the word of god in the synagogues of the jews: and they had also john to [their] minister. 13:6 and when page 635 acts they had gone through the isle unto paphos, they found a certain sorcerer, a false prophet, a jew, whose name [was] bar-jesus: 13:7 which was with the deputy of the country, sergius paulus, a prudent man; who called for barnabas and saul, and desired to hear the word of god. 13:8 but elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith. 13:9 then saul (who also [is called] paul) filled with th

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

main there until he was burnt to powder, which powder was used by the witches to bewitch young children, and cause them to go willingly to the sabbath. she had seen priests who were well-known, and gave the names of some of them, performing the service of the mass at the sabbath, while the demons took their places on the altar in the forms of saints. sometimes the devil pierced the left foot of a sorcerer under the little toe, and drew blood, which he sucked, and leur nom plus librement et effront mont que nous ne luy osions faire demander, chose qui confirme merveilleusement la r alit du sabbat. car il est plus vraysemblable qu elle se soit accoupl e au sabbat avec des gens qu elle nommoit, que non, que satan les y ait faict voir dans son lict par illusion, ou qu il les luy ait portez cor

TYSON DONALD NEW MILLENNIUM MAGIC

the circle, through which the benign ener- gies can enter. this technique will also be given later. magic circles may be permanently marked by physical boundaries. this was done by neolithic peoples such as the creators of stonehenge. witches traditional- ly are pictured drawing their circles in the ground around their feet with an athame, or on the floor of a chamber with charcoal or chalk. the sorcerer of liter- ary romance is usually pictured inside an inscribed geometric figure. it should be understood that the physical circle is only a model upon which the magus may fix the real circle of the art, which is inscribed in the imagination. of itself a physical circle has almost no power. it must be charged by the magus by overlaying it with a mental circle that is always drawn from insid

ude such as clay idols. the term sigil is more narrowly applied to a two-dimensional design that may be drawn, painted, or engraved. many occultists have the notion that traditional sigils possess a dread potency all their own, akin to a loaded gun that even a child may inadvertently set off. they solemnly warn the novice not to dabble in matters he or she does not understand. naturally, like the sorcerer's apprentice, the novice dabbles away eagerly at the first opportunity but is usually disappointed with the results. the beginner has yet to comprehend that the only power of magic lies within his or her own self. spirits take on form and identity only through the magus. no sigil, however intelligently drawn, will conjure up a spirit by itself, any more than an unaided hammer will drive a

TYSON DONALD SOUL FLIGHT

es growing in what is now mexico and the southwestern united states, it was used to induce visions and, thanks in large part to the books of carlos castaneda, is perhaps the most famous of the naturally occurring drugs employed by shamans. castaneda wrote: my basic assumption in both books [the teachings of don juan and a separate reality] has been that the articulation points in learning to be a sorcerer were the states of nonordinary reality produced by the ingestion of psychotropic plants. in this respect don juan was an expert in the use of three such plants: datura inoxia, commonly known as jimson weed; lophophora williamsii, known as peyote; and a hallucinogenic mushroom of the genus psilocybe" 11. castaneda, journey to ixtlan, 7. 14 soulflight if history teaches us anything, it is t

UNLEASHING THE BEAST

breedeth all and none in one.cxii -165- like bataille, then, crowley found in this radical transgression and shattering of rational thought the source of a tremendous, even superhuman power. the magus who dares to break the boundaries between pure and impure, the rational and the irrational, self and nothingness, can unleash the ultimate magical energy and subdue all of reality to his own will: a sorcerer by the power of his magick had subdued all things to himself..he could fly through space more swiftly than the stars. would he eat, drink, and take his pleasure? there was none that did not obey his bidding. in the whole system of ten million times ten million spheres upon the two and twenty million planes he had his desire. cxiii however, the ultimate goal that crowley sought through his

VOX SABBATUM

r a stretched out period of time. the god forms of the luciferian and witches sabbat path are masked and anthropomorphic energies and collections of power. thus lucifer, cain, lilith, ahriman, leviathan and such are all gateways of power from which the initiate passes through. all symbols, objects, sigils and other talismans including statues and crystals hold deific power between the mind of the sorcerer, they are a type of magickal link from which the self holds common association in reference to the triad of will- desire-belief. this embodies such objects with the very power envisioned within them to transform, to curse, to invoke imagination and inspiration. the witches sabbat is thus a model of self-deification. the sabbat is an image from which the mind and psyche is free from the re

shades and ghosts; many have evoked her there in the crossroads. it is also the place of where faust summoned mephistopheles, who came forth from the forest before him. the crossroads is the place where you visualize and focus your mind towards before sleep you may also visualize and x or a+ as the meeting place of the dreaming sabbat. the imagination is the ultimate key of the black magician or sorcerer who seeks to go forth to the sabbat it is the vehicle of self-assumption of deific forms or masks of lycanthropy. when preparing for the dream sabbat, decorate your temple or sleeping area in accordance with that which reminds you of a sabbat images from old grimoires, sigils, demonic images, masks or other elements which aid the working. the most important however is the control of the m

vox sabbatum the witches sabbat 14 psychological functions of modern society. demoniality is the union of the flesh with the daemon, in much the same way as the ritual of azal ucel brings one in communication with their angel. you may also create succubi and incubi to copulate with by dreams. this is done simply by creating a sigil or image which represents the form you desire. the more advanced sorcerer may invoke by some means of ritual a daemon or spirit intelligence. you visualize the sigil and then forming the body according to your carnal desire. you will then masturbate or use other means of self-stimulation, all the while focusing on the demon in question. at the moment of ejaculation or organism anoint the sigil with the elixir. you may bind the sigil with a pouch or some way of

pawning goddess, my inspiration of art! in front of me is aeshema, called the dev of the wounding spear, known as asmodeus, my will made flesh around me is the coiling and crooked dragon called leviathan! from my eyes comes lightening, and fire is started from my sight. as lightening just as i fell to the depths of earth and hell, yet i arise again in the sun, in the air above! at this moment the sorcerer should focus on that which he or she wishes to become, as the powers of the deific combination of lucifer and ahriman, the light and the darkness are his entirely. let the self become through this dance of the beast and the harlot, through unity in the sun shall the flesh manifest from thy will. vox sabbatum the witches sabbat 28 behold! my names are many, each gives power of both darknes

s past of the knights templar was that they worshipped a head, which was called baphomet. the name according to shah21 is a corruption of the arabic abufihamat which means father of understanding. in sufic terminology, ras el fahmat (head of knowledge) is a point meaning the mentation of man after the process of refinement, a transmuted consciousness. in a left hand path perspective, the witch or sorcerer by calling baphomet or cain within, becomes like this symbol they perceive thus allowing a permission to channel the anthropomorphic and deific power within themselves, thus becoming a source or axis pole of this idea. lilith az the mother of witches the queen of the witches sabbat is none other than lilith, known in persian mythology as az or jeh, the harlot who is the embodiment of sexu

(the mother of demons) through adam and eve. 22 in some christian gnostic texts, such as the apocryphon of john cain is called the sun. vox sabbatum the witches sabbat 34 cain is the wanderer, the first murderer who tasted blood and became as the off spring of his spiritual mother and father. cain is also the black smith of the forge, a myth which originates in the middle east. cain is the first sorcerer and shape shifter, who drifted from his tribe (antinomianism) to become as a god (self- deification. he in turn was taught witchcraft and sorcery deeper by his spiritual mother, lilith. it was soon after that cain would wander the earth forever, in spirit form, through the blood and psyche of his initiates, and manifest through their deeds and work. cain walks between worlds, as set, as h

he planned paper edition scheduled for issue late 2003 early 2004. this is a grimoire which is meant to present a concise and clear study from which practice may develop, of the witches sabbat. as an initiatory model, this practice serves to be the most challenging yet most rewarding for those who may be daring and strong enough for the left hand path. as you have seen the sigillic drawing of the sorcerer, who has become both as lucifer and ahriman, surrounded with the crooked dragon leviathan, may that image haunt your dreams, these words carry on nightwings the desire of the sabbat so is will be become! vox sabbatum by michael w. ford 2003 artwork by elda isela ford 2003 other art by various illustrators. cover sabbat, witch offering navel cord and daemon initiator pg. 16 belial from had

WESTERN MANDALAS OF TRANSFORMATION SR AL

experience on her lap, often called etheric water or occult water. this is because in yesod are manifested the fluidic energies of the astral light, often perceived as wave-like. occultists know that this astral light is often associated in folklore with magic and sorcery. in gematria, we note the association in the word ob (avb, which has a double meaning. it can be translated as necromancer or sorcerer, figure 11-a as well as skin bag.i. e, implying pregnancy. what this points to is that all the illusory forms of nature which become concretized in our physical world (malkuth) have their origin in the form-building powers of yesod. it is the raw material from which all imagery is formed and serves as the source of all astral visions, whether of ghosts or the gods. all are filtered throug

so governs the cycles of women's bodies and has a particular relationship to motherhood, pregnancy, and birthing, of which there are also numerical references, as can be seen in the chart on the moon's magical numbers. correspondences: magical names and numbers of yesod/moon asterisks) denote god-names. 9: sephirah of yesod 9: the number of cells in saturn kamea 9: avb, ob: magic, ghost conjuror, sorcerer; skin-bag 9: ach, ach: brother, kinsman, friend root: all ideas of equilibrium, equality, fraternity; the common hearth 9: bbh, babah: apple of the eye; pupil 9: bva, bevah: to enter, alight, to come into; till one comes 9: bgd, beged: covering, garment, robe; concealment 9: gah, gaah: to swell, rise or increase; elevated, exalted 9: hd, hed: shout of joy (godwin) root: attached to all id

WHO ARE THE DRACONIANS

example? who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (5 of 68 [8/25/2000 17:19:57] interestingly enough, the british satanist aliester crowley claimed to be in psychic contact with the "beast" of loch ness, which he believed to be a "channel" for demonic energies which literally used the mind of "the beast" to communicate their will to this dark sorcerer whose mansion, the "boleskin house, sat upon the shores of the loch overlooking its murky depths. others have also spoken of the bizarre paranormal and ufo type activity which surrounds this mysterious scottish lake. so let us suppose then that the luciferians- not just possessing but actually incarnating these physical creatures having almost entirely taken over what little will they pos

WICCA WITCHCRAFT TODAY

ter, unless made for some very special purpose. there are two outer circles, each six inches apart, so the third circle has a diameter of eleven feet. when drawn, this circle is carefully purified, as also are all who celebrate the rites. watches attach great importance to this, for within the circle is the gods' domain. it is necessary to distinguish this clearly from the work of the magician or sorcerer, who draws a circle on the ground and fortifies it with mighty words of power and summons (or attempts to summon) spirits and demons to do his bidding, the circle being to prevent them from doing him harm, and he dare not leave it. the witches' circle, on the other hand, is to keep in the power which they believe they can raise from their own bodies and to prevent it from being dissipated

t type of legend which may have been coined by clerics to frighten people from thinking of engaging in magical practices, or possibly to explain why people who performed magical experiments of the more or less permitted key of solomon type, without using a medium, usually did not succeed. these stories were usually fabricated in order to boost the power of some saint and were to the effect that a sorcerer, after years of failure, had made a pact with the devil, selling his soul for so many years of wealth and power. when his time came he prayed to the particular saint, who called up the devil and by force or trickery got the pact back. the sorcerer then promptly gave all the profits of his sorcery to the saint's shrine and died in an odour of sanctity. the story of these pacts is rather na

n poisons arrived at the same time, and were used; also there seem to have been many outbreaks of ptomaine poisoning, due to more trade and importation of goods, and the blame was put on the witches. religious feeling was still high. neither side had any use for the tolerance that witches preached. after someone made a wax image of her and stuck pins in it, elizabeth was persuaded that a witch or sorcerer had done it and passed a law against witchcraft and magic. you could be put in the pillory for practising magic, but there were few convictions and many of these may have been plain poisoning. if you killed anyone with a sword, poison or magic, that was murder, a crime against the common law. the pope had made magic criminal and bishops took the law more or less into their own hands; but

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

nes of the longer version, this method helps to learn it a little faster. also try not to learn both at the same time this could lead to frustration unless you have a photographic memory. the following two rituals should be worked continually. casting the shadow of cain phosphorus solitary circle casting by michael ford (frater akhtya seker arimanius) 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 luciferian circle (page 6 of shades of algol) as a means of antinomianian self-deification, immolation of the spirit by the assumption of the mask of the witch-begetter, cain the blacksmith "i call forth the infernal shadows which nourish my body and soul; i invoke the circle which

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 moon is full or dark, as the essence of iblis be finally revealed. the purpose of the ritual is invoking the spirit of the adversary, known as shaitan/iblis, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and self-deification. there are two primary faces of the adversary. the celebrant may construct as mask of two sides, which shall be placed upon the center of the altar. a phallic symbol or stone god

lackened flame, serpent beast dragon wolf goat. satanas is the devil-cloaked initiator of the path of the wise, those who laugh at the warnings of a cringing society. robe thyself in crimson, the color of flame and movement. the symbol of the averse pentagram, being downward pointing to indicate the union of the fallen angels with humanity to create divinity. in the sethian witchcraft current the sorcerer becomes as set him/herself, thus in the circle the first of witchblood unto the path. upon the hour of nooninvocation of the djinn of fire ya! zat-i-shaitan! o ring of flame, scorching sun of the sun s height scorpion soul, who arises as the sun at noon sekak sekak, iasokilam i speak now unto the sun, from the fires of growth and illumination that in your pride and knowledge of self may i

velopment and illumination. the islamic lore of azazel known as iblis may be the foundation of the study, from which this legend partially emerged. task #6 creation of ones 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 serpen

of saturn may be done so as the body of shadow visualized as the self- a violet light of daemonic illumination. the shadow is the essential initiatic form, one half of the adversary. you may perform the invocation of the adversary ritual at noon and midnight, focusing on the desert and the cold winds of the north. the shadow may be shape shifted, grown and developed by dreaming and mediation. the sorcerer may visualize forms of lycanthropic transformation to gain mastery over this essential area of sorcery. you may wish to begin a practice focused on the death posture as described by austin spare in the book of pleasure. a further discourse is published in the book of the witch moon by michael w. ford. the shadow is related to what sufism has explained through as shaitan or iblis. it is th

er this essential area of sorcery. you may wish to begin a practice focused on the death posture as described by austin spare in the book of pleasure. a further discourse is published in the book of the witch moon by michael w. ford. the shadow is related to what sufism has explained through as shaitan or iblis. it is the fire of inspiration, the body of dreaming which arises with the will of the sorcerer..the magician who wishes to summon his or her ahrimanic shadow will do so by techniques of willed- self-fascination, as meditation grows deeper visualize the shadow taking from and rising up. 20 leviathan, samael and lilith that samael is considered the qlippothic gateway towards self-deification is not essentially a new concept, but often misunderstood. the symbolism of this fallen angel

, the supreme angel or obedient angel of the right hand path. samael is considered to be the polar opposite, from the darkness. it is within this theory that the prince of darkness is the true mover or manifestation point of life. it is through the shadows from which he stands behind (as does lilith) and through their tongues of deceit shall their will becomes flesh. this is the very model of the sorcerer from which the luciferian becomes the magus of leviathan, time itself. one obtains the essence of samael through the study of liber oz, from which the study of sex and death, known as thanateros, is understood and made manifest positively in the sorcerers own life. samael himself is attributed to the serpent, when in the zohar for when samael mounted eve, he injected filth into her, and s

ZOETIC GRIMOIRE OF ZOS

iliars) foretelling the future by cards or other means: what is of consequence, and portentous, is the. state of mind. that is induced in the consultant by the method and downright explanations given to him: there is an indirect or transposed auto-suggestion. anything so entering the near-subconscious must reformulate and re-suggest itself with commitment to a later, similar, event. likewise, the sorcerer..s shaft pierces through the protective aura by assertion becoming indirect suggestion as the consultant. s own. paradoxically, the quickest way of susceptibility is by denial as disbelief. cards may be used for formulating the will, casting spells, mathematical numerology, and fortune telling. i was taught quite early in life by the greatest witch of recent years. here is a rough synopsi

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

was also a wise or politic measure to preserve many heathen sites and temples by simply turning them, when suitable, into christian ones, and assigning to them anotlier and equally sacred meaning. tlie heathen gods even, though represented as feeble in comparison with the true god, were not always pictured as powerless in themselves; they were perverted into hostile malignant powers, into demons, sorcerers and giants, who had to be put down, l)ut were nevertheless credited with a certain mischievous activity and influence. here and there a heathen tradition or a superstitious custom lived on by merely changing the names, and applying to christ, mary and the saints what had formerly been related and believed of idols (see suppl. on the other hand, the piety of christian priests suppressed a

ABRAMELIN1

the three books. on the fly-leaf of the original ms. is the following note in the handwriting of the end of the eighteenth century: this volume contains 3 books, of which here is the first. the abraham and the lamech, of whom there is here made question, were jews of the fifteenth century, and it is well known that the jews of that period possessing the cabala of solomon passed for being the best sorcerers and astrologers. then follows in another and recent hand: 1 probably the same as gio peccatrix the magician, the author of many manuscripts on magic. 2 since writing the above, i have heard casually that a copy of at least part, or perhaps of the whole, is said to exist in holland. introduction iii volume composed of three parts 1st part 102 pages. 2nd 194 3rd 117 413 june, 1883. the sty

ABRAMELIN2

articular unto great disquietudes of mind, to force the abandonment of the operation. for the mortal enemy of man is grieved that he should make the acquisition of this sacred science, the which also he receiveth from god himself, who hath by this means closed the way against the demon, this being the only object and end of this sacred science. for the enchantments whereof the evil enchanters and sorcerers make employ, are in no way wrought by the true method, and they only have power to execute their end in proportion to the tributes, sacrifices, and pacts, rendered in return, which latter evidently bring about the loss of the soul, and very frequently that of the body as well. consider that it is the pride of (the demon) which hath chased him out of heaven, and think what a heartbreaking

ABRAMELIN3

adamion, probably from dmivn= similitude of; and sig, scoria or lava, or sq, stone; root of sql, to stone. of abramelin the mage 150 the tenth chapter. o hinder any necromantic or magical operations from taking effect, except those of the qabalab and of this sacred magic( b) to undo any magic soever( c) to heal the bewitched( d) to make magical storms cease( e) to discover any magic( f) to hinder sorcerers from operating (1) c o d s e li m o h a b i m oc o (2) l a c h a t a c h a t l a c h a a h c a (3) p a r a d i l o n a r i n o m i s o r i l o r a e i k a n o t a l a m i d o r a f a c o l i m a l a t o n a l i e a c o r i t o s i m o n i r a n o k i l a t a n (4) h o r a h o s o m a r o t o r a m o s o h a r o h (5) m a c a n e h a r o l u s e d i r u c u n a l u h u l a s e r u r o c u

annot well execute the operations of this chapter (d) this is rather a fascination than anything else. take the symbol desired in your left hand and stroke the face therewith. abraham further observes that such an operation performed by an ordinary magician would be easily seen through by the possessor of the sacred magic; while on the contrary this latter would be safe from detection by ordinary sorcerers (e) the student will note in these squares the marked position of the letter q, as in many other cases where the effect aimed at seems to be rather a deception of the senses of others. no. b consists of b g squares from a square of c f. zaken means old. no. c is a gnomon of b g squares with the letter q added, from a square of h c squares. diskenah= in the likeness of an old woman. it is

you, sometimes as 12. meaning apparently the four princes and eight sub-princes of the demons, before so often alluded to. 13. viz: lucifer, leviathan, satan, and belial. of abramelin the mage 218 thou; and thou shalt never seek out expressions to please them, and thou shalt always have with them a proud and imperious air.14 there be certain little terrestrial spirits that are simply detestable; sorcerers and necromantic magicians generally avail themselves of their services, for they operate only for evil, and in wicked and pernicious things, and they be of no use soever. he who operateth could, should he so wish, have a million such, but the sacred science which worketh otherwise than necromancy in no way permitteth you to employ such as be not constrained by an oath to obey you. all th

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

cond coptic, which gives us a clue as to its identity. azag in sumerian means "enchanter" or "magician; thoth in coptic is the name given to the egyptian god of magick and wisdom, tahuti, who was evoked by both the golden dawn and by crowley himself (and known to the greeks as hermes, from whence we get "hermetic. azag-thoth is, therefore, a lord of magicians, but of the "black" magicians, or the sorcerers of the "other side. there is a seeming reference to shub niggurath in the necronomicon, in the name of a sumerian deity, the "answerer of prayers, called ishnigarrab. the word "shub" is to be found in the sumerian language in reference to the rite of exorcism, one of which is called nam shub and means "the throwing. it is, however, as yet unclear as to what the combination shub ishnigarr

y body flee! turn away from my body! go away from my body! do not return to my body! do no come near my body! do not approach my body! do not throng around my body! be commanded by shammash the mighty! be commanded by enki, lord of all! be commanded by marduk, the great magician of the gods! be commanded by the god of fire, your destroyer! may you be held back from my body "another binding of the sorcerers" ssalmani-ia ana pagri tapqida duppira ssalmani-ia ana pagri taxira duppira ssalmani-ia iti pagri tushni-illa duppira ssalmani ini ishdi pagri tushni-illa duppira ssalmani-ia qimax pagri taqbira duppira ssalmani-ia ana qulqullati tapqida duppira ssalmani-ia ina igari tapxa-a duppira ssalmani-ia ina askuppati tushni-illa duppira ssalmani-ia ina bi'sha duri tapxa-a duppira ssalmani-ia ana

zelig! the conjuration of the fire god spirit of the fire, remember! gibil, spirit of the fire, remember! girra, spirit of the flames, remember! o god of fire, mighty son of anu, most terrifying among thy brothers, rise! o god of the furnace, god of destruction, remember! rise up, o god of fire, gibil in thy majesty, and devour my enemies! rise up, o god of fire, girra in thy power, and burn the sorcerers who persecute me! gibil gashru umana yanduru tushte yesh shir illani u ma yalki! gishbar ia zi ia ia zi dingir girra kanpa! rise up, son of the flaming disk of anu! rise up, offspring of the golden weapon of marduk! it is not i, but enki, master of the magicians, who summons thee! it is not i, but marduk, slayer of the serpent, who calls thee here now! burn the evil and the evildoer! bur

ddu kanpa! zi dingir nergal kanpa! zi dingir marduk kanpa! zi dingir ninib addar kanpa! zi dingir igigi kanpa! zi dingir annunnakia kanpa zi dingir enlil la lugal kurkurrage kanpa! zi dingir nenlil la ninkurkurrage kanpa! zi dingir ninib ibbila esharrage kanpa! zi dingir ninnini kurkurrage gigshi inn bhabbharage kanpa! zi dingir annunna dingir galgallaenege kanpa! kakammu! the binding of the evil sorcerers (when thou art haunted by the spells of the worshippers of the ancient ones, make images of them, one male and one female, and burn them in the flames of the aga mass ssaratu, while pronouncing the following incantation of the binding) i invoke you, gods of the night together with you i call to the night, to the covered woman i call in the evening, at midnight, and in the morning because

dissolve their evil sorceries! may their mouths be wax, their tongues honey. the word of my doom which they have spoken, may they melt like wax! the spell that they worked, may it pour away like honey. their knot it broken! their work destroyed! all their speech fills the deserts and the wastes according to the decree which the gods of the night have issued. it is finished. another binding of the sorcerers (take a cord with ten knots. as you recite each line of the incantation, untie one knot. when this is finished, throw the cord into the flames and give thanks to the gods) my images have you given over to the dead; turn back! my images have you seen with the dead; turn back! my images have you thrown to the side of the dead; turn back! my images have you thrown to the ground of the dead;

he dead in its place i drink a queen am i, who has become estranged to the cities she that comes from the lowlands in a sunken boat am i. i am the virgin goddess hostile to my city a stranger in my streets. musigamenna uruma bur me yensulamu girme en! oh, spirit, who understand thee? who comprehend thee? now, there are two incantation to the ancient ones set down here, which are well known to the sorcerers of the night, they who make images and burn them by the moon and by other things. and they burn them by the moon and by other things. and they burn unlawful grasses and herbs, and raise tremendous evils, and their words are never written down, it is said. but there are. and they are prayers of emptiness and darkness, which rob the spirit. hymn to the ancient ones they are lying down, the

to mine aid! in kullah, i summon thee to mine aid! in laagash, i summon thee to mine aid! rise up, o powers from the sea below all seas from the grave beyond all graves from the land of til to shin nebo ishtar shammash nergal marduk adar house of the water of life pale ennkidu hear me! spirit of the seas, remember! spirit of the graves, remember! and with these incantations, and with others, the sorcerers and the she-sorcerers call many things that harm of the life of man. and they fashion images out of wax, and out of flour and honey, and of all the metals, and burn them or otherwise destroy them, and chant the civilisations. and they cause plagues, for they summon pazuzu. and they cause madness, for they call azagthoth. and these spirits come upon the wind, and some upon the earth, craw

ALEISTER CROWLEY MAGICK WITHOUT TEARS

city wall; the "gens" the clan, the tribe, the "patrie" to be outside means danger from cold, hunger and thirst, raiding parties, highway robbers, bears, wolves, and tigers. to go out was to take a risk; and, your labour and courage being assets to your kinsmen, you were also a bad man; in fact, a "bounder" or "outsider "debauch" is simply "to go out of doors" st. john says "without are dogs and sorcerers and whoremongers and adulterers and idolaters and- so on. we of thelema challenge all this briskly "the word of sin is restriction (al i, 41. our formula, roughly speaking, is to go out and grab what we want. we do this so thoroughly that we grow thereby, extending our conception of "i" by including each new accretion instead magic without tears get any book for free on: www.abika.com 19

y those who try to create an atmosphere of romance, and succeed only in a crude theatricalism. so, avoiding the swirling turmoil of scylla, i have broken the ship on the barren rock charybdis. editorial q- isn't this basakwards? weh now let me hearten you, brave sister! all the old tales are true! you can have as many dragons, princesses, vampires, knightserrant, glendowers, enchanted apes, jinn, sorcerers and incubi as you like to fancy, and- whoa emma! did i tell you about cardinal newman? well, i will. the one passage in his snivelling apologia which impressed me was a tale of his childhood- before the real poet, lover and mystic had been buried beneath the dung-heap of theology. he tells us that he read the arabian nights- in a heavily bowdlerized edition, bet you a tosser- and was enc

ALEISTER CROWLEY THE BANNED LECTURE

most ex cathedra manner, the venetians gathered themselves in panic-stricken crowds in the square of st. mark and waited, howling, for the end of the world. it was accordingly easy enough to associate the pursuit of knowledge with the most abominable crimes, real or imaginary or both. for this reason, we hear not as a demonstrated thesis, but as a commonplace of inherited knowledge that jews were sorcerers and wizards. in other works, they know something about grammar. we heard that they transformed themselves into cats or bats, and sucked pe&127;ple s big toes. i have never, personally, investigated the question as to whether this form of nutrition is palatable. but, alas! even in those idyllic chestertonian times there was a little shrewd common sense knocking about; the instinct sometim

ALEISTER CROWLEY THE QABALAH

ratified by qabalah; 156 is not one of the priori helpful numbers. it is rather a case of the qabalah illuminating st. john s intentional obscurity. 165. 11 xv should be a number capricorni pneumatici. not yet fulfilled. 201. ra, light (chaldee. note 201= 3 67, binah, as if it were said, light is concealed as a child in the womb of its mother. the occult retoret of the chaldean magi to the hebrew sorcerers who affirmed rwa, light, 207, a multiple of 9. but this is little more than a sectarian squabble. 207 is holy enough. 206. rbd, the word of power. a useful acquisition= the gateway of the word of light. 210. upon this hoiest number it is not fitting to dilate. we may refer zelatores to liber vii. cap i, liber legis cap. i, and liber 418.69 but this was only revealed later. at first i had

ALEISTER CROWLEY EQ I 5

tified by qabalah; 156 is not one of the priori helpful numbers. it is rather a case of the qabalah illuminating st john's intentional obscurity. 165. 11 x xv should be a number capricorni pneumatici. not yet fulfilled. 201. ar, light (chaldee. note 201= 3 x 67, binah, as if it were said "light is concealed as a child in the womb of its mother" the occult retort of the chaldean magi to the hebrew sorcerers who affirmed avr, light, 207, is holy enough. 206. dbr, the word of power. a useful acquisition "the gateway of the word of light" 210. upon this holiest number it is not fitting to dilate. we may refer zelatores to liber vii. cap. i, liber legis cap. i, and liber 418. but this was only revealed later. at first i only had abraha, the lord of the adepts "cf" abraha-melin. 214. rvch is one

ALEISTER CROWLEY EQ I 5

fire dart from him in all directions. it is a woman of some thirty years old, and she has the moon for a crest, and the moon is blazoned on her heart, and her sandals are curved silver, like the moon. and she cries: lonely am i and cold in the wilderness of the stars. for i am the queen of all them that dwell in heaven, and the queen of all them that are pure upon earth, and the queen of all the sorcerers of hell. i am the daughter of nuit, the lady of the stars. and i am the bride of them that are vowed unto loneliness. and i am the mother of the dog cerberus. one person am i, and three gods. and thou who hast blasphemed me shalt suffer knowing me. for i am cold as thou art cold, and burn with thy fire. oh, when shall the war of the aires and the elements be accomplished? radiant are the

h, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram. medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book of hermes, etc "occult philosophy seems to have been the nurse, or godmother of all intellectual forces, the key of all divine obscurities, and the absolute queen of society in those ages when it was reserved exclusively for the educatio

ALEISTER CROWLEY EQUINOX EQ I 3 3

rejoice in thee, o thou my god; thou ambrosia-yielding rose of the world; thou vaulted dome of effulgent light; thou valley of venomous vipers: yea, i rejoice in thee, thou dazzling robe of the soft rain-clouds; o thou lion-voiced up-rearing of the goaded storm! i rejoice, yea, i shout with gladness! till my rapture, 39 like unto a two-edged sword, traceth a sigil of fire and blasteth the banded sorcerers, in the glory and splendour of thy name. 11. ah! but i rejoice in thee, o thou my god; thou crown of unutterable loveliness; thou feather of hyalescent flame; thou all-beholding eye of brightness: yea, i rejoice in thee, thou resplendent everlasting one: o thou vast abysmal ocean of foaming flames! i rejoice, yea, i shout with gladness! till the stars leap like white coursers from the ni

h, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram, medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book of hermes, etc "occult philosophy seems to have been the nurse, or godmother of all intellectual forces, the key of all divine obscurities, and the absolute queen of society in those ages when it was reserved exclusively for the educatio

ALEISTER CROWLEY EQUINOX EQ I 3

neness is. yet even in this, my son, thou shalt not do amiss 41 if thou restrain the expression, shoot thy glance to rapture's darkling root, discarding name, form, sight, and stress even of this high consciousness; pierce to the heart! i leave thee here: thou art the master. i revere thy radiance that rolls afar, o brother of the silver star! olympas. ah, but no ease may lap my limbs. giants and sorcerers oppose; ogres and dragons are my foes! leviathan against me swims, and lions roar, and boreas blows! no zephyrs woo, no happy hymns paean the pilgrim of the rose! marsyas. i teach the royal road of light. be thou, devoutly eremite, free of thy fate. choose tenderly a place for thine academy. let there be an holy wood of embowered solitude by the still, the rainless river, underneath the

genesis is eternally true, and god permits the tree of science to be approached only by those men who are sufficiently strong and self-denying not to covet its fruits. ye, therefore, who seek in science a means to satisfy your passions, pause in this fatal way; you will find nothing but madness or death. this is the meaning of the vulgar tradition that the devil ends sooner or later by strangling sorcerers. the magus must hence be impassible, sober and chaste, disinterested, impenetrable, and inaccessible to any kind of prejudice or terror. he must be without bodily defects, and proof against all contractions and all difficulties. the first and most important of magical operations is the attainment of this rare pre-eminence.1 the "via mystica" leading to this pre-eminence may aptly be comp

ALEISTER CROWLEY EQUINOX EQ I 4 2

e magic of style that renders arthur machen so marvellous is lacking "old and the world" is always interesting; it is never enthralling "old as the world" is much better than "morag the seal" and there is a marked improvement in the style. v. b. n. black magic. by marjorie bowen. alston rivers. 6"s" marjorie bowen knows nothing of the real magic, but she has learnt the tales spread by fools about sorcerers, and fostered by them as the best possible concealments of their truth. of these ingredients she has brewed a magnificent hell-broth. no chapter lacks its jewelled incident, and the web that she has woven of men's passions is a flame-red tapestry stained with dark patches of murder and charred here and there with fire of hell. marjorie bowen has immense skill; has she genius? how can a s

ALEISTER CROWLEY EQUINOX EQ I 4 3

h, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram. medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book of hermes, etc "occult philosophy seems to have been the nurse, or godmother of all intellectual forces, the key of all divine obscurities, and the absolute queen of society in those ages when it was reserved exclusively for the educatio

ALEISTER CROWLEY EQUINOX EQ I 6 2

h, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram, medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book of hermes, etc. book of the sacred magic (the) of abra-melin the mage, as delivered by abraham the jew unto his son lamech, a.d. 1458. translated from the original hebrew into french, and now rendered into english. from a unique and valu

ALEISTER CROWLEY EQUINOX EQ I 6

y. i may disagree with huxley, but i shall not confute him by saying that he was a bigoted opponent of evolution. roosevelt, in calling thomas paine a dirty little atheist, when he was demonstrably a clean tall deist, established only the record for falsehood. mr 160 (or mrs or miss) evelyn underhill does the same thing when he abuses the magi by attributing to them the doctrines and practices of sorcerers. and we think that his sense of awe misleads him in one respect. the buddha, the christ, and he whom some of us know as frater perdurabo, were all men before they became lost in the infinity of what some call the one, others the all, others the naught; and their documents are accessible. these documents are of immeasurably greater value than the lesser writings of the mediaeval saints. i

ALEX SANDERS THE KING OF THE WITCHES

know it is being broken, you must work strongly against it. ii6. and any high priestess or high priest who consents to its breach must immediately be deposed for 'tis the blood of the brethren they endanger. 137 k.w.-1 0 ii7. do good, an it be safe, and only if it be safe. ii8. and strictly keep to the old law. ii9. never accept money for the use of the art, for money ever smeareth the taker 'tis sorcerers and conjurors and the priests of the christians who ever accept money for the use of their arts. and they sell pardons to let men escape from their sins. 120. be not as these. if you accept no money, you will be free from temptation to use the art for evil causes. 121. all may use the art for their own advantage or for the advantage of the craft only if you are sure you harm none. 122. b

ALEXANDRIAN BOOK OF SHADOWS OCCULT

e uttmost pitch. affirmations must be made clearly and the mind should be inflamed with desire. with this frenzy of will you may do as much with simple tools as with the most complete set. but good and especially ancient tools have their own aura. they do help to bring about that reverential spirit, the desire to learn and develop your powers. for this reason witches ever try to obtain tools from sorcerers, who being skilled men make good tools and consecrate them well, giving them mighty power. but a great witch's tools also gain much power; and you should ever strive to make any tools you manufacture of the finest materials you can obtain, to the end that they may absorb your power the more easily. and of course if you may inherit or obtain another witch's tools, power will flow from the

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

doomed to annihilation. all these are (1 "rupa-devas" dhyan chohans, having forms. e x-men (2 "arupa-devas" dhyan chohans, having no forms. ex-men (3 "pisachas (two-principled) ghosts (4 "mara-rupa" doomed to death (three principled (5) asuras elementals having human form. f uture men (6) beasts elementals second class animal elementals. future men (7) rakshasas (demons) souls or astral forms of sorcerers; men who have reached the apex of knowledge in the forbidden art. dead or alive they have, so to say, cheated nature; but it is only temporary until our planet goes into obscuration, after which they have nolens volens to be annihilated. it is these seven groups that form the principal divisions of the dwellers of the subjective world around us" mahatma letters to a. p. sinnett, 107. 173

ARADIA GOSPEL OF THE WITCHES

cantation to the frog.that wherein mr. rolfe tacitly and unconsciously confirms what i have written, and what is mostremarkable in this my own work, is that the wizards in italy form a distinct class, still exercising greatpower in naples and sicily, and even possessing very curious magical documents and cabalisticcharts, one of which (familiar to those who have seen it among the takruri and arab sorcerers incairo, in their books) he gives. these probably are derived from malta. therefore it will not seemastonishing to the reader that this gospel of the witches should have been preserved, even as ihave given it. that i have not had or seen it in an oldms. is certainly true, but that it has been writ-ten of yore, and is still repeated here and there orally, in separate parts, i am sure. 34

BEHOLDERS OF NIGHT

ness and shadow. ahriman in zoroastrian terms is the great force of evil and darkness, whom was created divine but chose the shadow path. in the ancient persian religion of zoroastrianism, ahriman (called also arimanius or angra mainya) is one of the earliest forms of the devil itself, the father of those of the shadow, the demonium of the earth. in the ancient witchcraft religion (yatuk, persian sorcerers used blood of wolves[10 (who are sacred to ahriman) to call upon darkness. ahriman was probably in this sense, one of the first vampyre forms of ancient history. while similar to other fallen angels such as azazel/iblis or lucifer, there is a strong separation of ahriman from such fire djinn. the reason for this is that ahriman is of death and shade, a black flame of essence hidden by th

BLACK WITCHCRAFT

higher spirit outside of his or her being; they seek it within and the choreography and instruments of ritual are merely self-empowered tools to aide in the process of becoming 'skir-hand' witchcraft within has been inspired from the family lines of nathaniel harris and family 'skir' meaning "left hand" or "sinister. the circle within luciferian witchcraft represents the very binding space of the sorcerers body, both of spirit/celestial and flesh/infernal. it is the symbol of both the sun and the moon, the sphere which begets strength and the very focus of the magician. adamu forbidden sexual magick by michael w. ford the ritual tools within the black tradition are as various as the witches themselves. some create fetish servitors, embodied and often created demonic familiars bound to obje

gicians who aligned their will with the left way, that of samael (the devil, were given powers over the earth in one way or another; all the while strengthening, defining and expanding their conscious. in exodus 7 the magicians were able to make frogs and serpents by the power they obtained in the devil, thus such creatures are astral forms of ahriman (samael) and the dreaming body of witches and sorcerers -liber hvhi here we can see that samael or satan/shaitan, is not the all devouring aspect, but also the savior of humanity and the original planter of the seed of light in our being. through cain did his lineage survive and continue on spiritually to this present time. lilith, being the bride of the devil, is one part of the adversary as being the dark instinctual side of man and woman

BLAVATSKY H P ANTHROPOGENESIS

s with their own astral selves, but they could not make man in their image and likeness "man must not be like one of us" say the creative gods, entrusted with the fabrication of the lower animal but higher (see gen. and plato's timaeus. their creating the semblance of men out of their own divine essence means, esoterically, that it is[[footnote(s[[footnote continued from previous page] giants and sorcerers, concealed the truth- astronomical, physical, and divine, as it is a page out of pre-cosmic theogony- under various allegories. its esoteric, true interpretation is a veritable theodice of the "fallen angels" so called; the willing and the unwilling, the creators and those who refused to create, being now mixed up most perplexingly by christian catholics, who forget that their highest ar

tion of the monads belonging to the dhyan chohans of our planetary chain[[vol. 2, page] 147 agreement of dates. on globe a in the first round (b) as the "seed of life" on globe d in the fourth round; and (c) as the "seed of man" at the beginning of every root-race- in our fifth race especially. the very commencement of the latter witnesses, during the dvapara yuga* the destruction of the accursed sorcerers "of that island (plato speaking only of its last island) beyond the pillars of hercules, in the atlantic ocean, from which there was an easy transition to other islands in the neighbourhood of another large continent (america. it is this "atlantic" land which was connected with the "white island" and this white island was ruta; but it was not the atala and the "white devil" of colonel wi

e priestly caste, after they had departed from the good law, the traditional teachings of moses: and to all those who followed black magic. isaiah, when referring to the "rebellious children" who will have to carry their riches into the land whence come "the viper and fiery flying serpent (xxx. 6, or chaldea and egypt, whose initiates had already greatly degenerated in his day (700 b.c, meant the sorcerers of those lands* but these must be carefully distinguished from the "fiery dragons of wisdom" and the "sons of the fire mist" in the "great book of the mysteries" we are told that "seven lords created seven men; three lords (dhyan chohans or pitris) were holy and good, four less heavenly and full of passion. the chhayas (phantoms) of the fathers were as they" this accounts for the differe

h the rishis, and thus, like "titan and his enormous brood" all "heaven's first born" these "buddhas" though often spoilt by the symbolical representation of the great pendent ears, show a suggestive difference, perceived at a glance, between the expression of their faces and that of the easter isle statues. they may be of one race- but the former are "sons of gods; the latter the brood of mighty sorcerers. all these are re-incarnations, however, and apart from unavoidable exaggerations in popular fancy and tradition, they are historical characters* when did they live? how long ago lived the[[footnote(s* an approach to the statues at bamian- also a buddha 200 feet high- is found near a jain settlement in southern india, and appears to be the only one that remains at present* even wilson ad

in southern india, and appears to be the only one that remains at present* even wilson admits that rama and ravana were personages founded on historical facts-"the traditions of southern india uniformly ascribing its civilization and the settlement of civilized hindus (the fifth race) to the conquest of lanka by rama (vishnu purana, iii, p. 318- the victory of the "sons of god" over the atlantean sorcerers, says the true tradition[[vol. 2, page] 225 cock and bull hypotheses. two races, the third and fourth, and how long after did the various tribes of the fifth begin their strife, the wars between good and evil? we are assured by the orientalists that chronology is both hopelessly mixed and absurdly exaggerated in the puranas and other hindu scriptures. we feel quite prepared to agree with

the third eye acted no longer (d (a) such were the first truly physical men, whose first characteristic was- pride! it is the third race and the gigantic atlanteans, the[[vol. 2, page] 272 the secret doctrine. memory of whom lingered from one generation and race to another generation and race down to the days of moses, and which found an objective form in those antediluvian giants, those terrible sorcerers and magicians, of whom the roman church has preserved such vivid and at the same time distorted legends. one who has read and studied the commentaries on the archaic doctrine, will easily recognise in some atlanteans, the prototypes of the nimrods, the builders of the tower of babel, the hamites, and all these tutti quanti of "accursed memory" as theological literature expresses it: of t

e masses in one form of reverence paid to those we feel higher than ourselves, of piety- as a feeling expressed by a child toward a loved parent- then even the earliest lemurians had a religion- and a most beautiful one- from the very beginning of their intellectual life. had they not their bright gods of the elements around[[footnote(s* the name is used here in the sense of, and as a synonym of "sorcerers" the atlantean races were many, and lasted in their evolution for millions of years: all were not bad. they became so toward their end, as we (the fifth) are fast becoming now[[vol. 2, page] 273 the golden age. them, and even within themselves* was not their childhood passed with, nursed and tendered by those who had given them life and called them forth to intelligent, conscious life? w

BLAVATSKY H P COSMOGENESIS

heaven and descends again from heaven to earth. it (the subtile light, is the strong force of every force, for it conquers every subtile thing and penetrates into every solid. thus was the world formed (hermes. it was not zeno alone, the founder of the stoics, who taught that the[[footnote(s* see next note* od is the pure life-giving light, or magnetic fluid; ob the messenger of death used by the sorcerers, the nefarious evil fluid; aour is the synthesis of the two, astral light proper. can the philologists tell why od- a term used by reichenbach to denominate the vital fluid- is also a tibetan word meaning light, brightness, radiancy? it equally means "sky" in an occult sense. whence the root of the word? but akasa is not quite ether, but far higher than that, as will be shown[[vol. 1, pa

ch they had formed is soulless and lifeless. therefore its emanations are at the same time beneficent and maleficent- this circumstance finding its parallel on earth in the fact that the grass and plants are nowhere more juicy and thriving than on the graves; while at the same time it is the graveyard or corpse-emanations, which kill. and like all ghouls or vampires, the moon is the friend of the sorcerers and the foe of the unwary. from the archaic aeons and the later times of the witches of thessaly, down to some of the present tantrikas of bengal, her nature and properties were known to every occultist, but have remained a closed book for physicists. such is the moon from the astronomical, geological, and physical standpoints. as to her metaphysical and psychic nature it must remain an

y, were not the direct causative agents of his appearance on earth[[footnote(s[[footnote continued from previous page] conjunctions that regulate conceptions, and every astrologer in india knows it. during the previous and the present races, at least at the beginning of this one, those who indulged in marital relations during certain lunar phases that made those relations sterile were regarded as sorcerers and sinners. but even now those sins of old, based on the occult knowledge and the abuse of it, would appear preferable to the crimes of to-day, which are perpetrated because of the complete ignorance of, and disbelief in all such occult influences[[vol. 1, page] 230 the secret doctrine. these agents being, in truth, the living and intelligent powers which the occultists call dhyan choha

r defeated the asuras. in the vishnu purana no interval is found between the two wars. in the esoteric doctrine, one war takes place before the building of the solar system; another, on earth, at the "creation" of man; and a third "war" is mentioned as taking place at the close of the 4th race, between its adepts and those of the 5th race, i.e, between the initiates of the "sacred island" and the sorcerers of atlantis. we shall notice the first contest, as recounted by parasara, while trying to separate the two accounts, purposely blended together. it is there stated that as the daityas and asuras were engaged in the duties of their respective orders (varna) and followed the paths prescribed by holy writ, practising also religious penance (a queer employment for demons if they are identica

inds, and thus preventing ships loaded with grain from arriving in time to put an end to famine. pausanias, when affirming that he saw with his own eyes "men who by simple prayers and incantations" stopped a strong hail-storm, is derided. this does not prevent modern christian writers from advising prayer during storm and danger, and believing in its efficacy. hoppo and stadlein two magicians and sorcerers- were sentenced to death for throwing charms on fruit and transferring a harvest by magic arts from one field to another, hardly a century ago, if we can believe sprenger, the famous writer, who vouches for it "qui fruges excantassent segetem pellicentes incantando" let us close by reminding the reader that, without the smallest shadow of superstition, one may believe in the dual nature

BOOK OF DOOM

s you destroy these materials! the magical trap, staffed by the spirits of hell, is wide open and waiting! you are allowed to upload this material, provided that it is exactly the same copy, with nothing omitted, added, or changed in any other way. liber primum the book of lucifer caput primum: about the book of doom 1.1. eons ago, long before mankind roamed this planet, there is a brotherhood of sorcerers. 1.2. they are masters of wisdom, science, and knowledge unheard of yet in the history of mankind of our days. 1.3. they decide to have their knowledge accessible to all who are ready, willing, and worthy. 1.4. therefore they create a book that contains the keys to all their power, science, knowledge, and wisdom. 1.5. the name of this book is the book of doom. 1.6. this is so because thi

mes 6 verses! caput secundum: the order of algol and sorcery 2.1. sorcery is a spiritual science that encompasses the whole of the human being. 2.2. it involves knowing your own nature and the nature of the universe at large to bring about the change that you want in your life. 2.3. this change is always under your control, not under control of a deity or of any other being above the clouds. 2.4. sorcerers know themselves to be gods, and they act accordingly. 2.6. this means that sorcery is not for the irresponsible, nor for the weak. 2.7. sorcerers do not worship any force in the universe. 2.8. they control it! 2.9. they do not bow to anything nor anyone! 2.10. therefore, if you feel you need to lean on something, the left path and the black arts are not for you! 2.11. the sorcerers are t

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

hes at the sabbat who are clothed. for interest i did a little research to see how many, if any, such early illustrations showed the witches actually naked at the sabbat. the result was fairly conclusive. hans baldung grun, the sixteenth century german, did any number of witch illustrations (witches at work and witches' sabbat are typical) all showing naked participants. albrecht durer's the four sorcerers is of naked witches. the douce collection, bodleian library, oxford, contains an illustration of the witches sabbat on the bracken with many of the participants naked. practically all of goya's paintings of witches show them naked (two witches flying on a broom being typical) and especially interesting is the 1613 (paris) edition of pierre de lancre's tableau de i'inconstance des mauvais

CHAOS MAGICK AND LUCIFERISM

es of sigils. many seem to overlook this. one may approach the written letters and other manipulations with images drawn, painted or drafted with the idea they are seeking to make manifest. one of the specific suggestions is art such as paintings of a particular god or goddess. this image, while focused upon brings the mind to an alliance with the images, creating the gods or goddesses within the sorcerers own mind. make reference to peter carroll s comment in my book of the witch moon: create your gods with care, for they will reform you in their own image. carroll himself, while not distinctly left hand path or luciferian, is an adept of quite colorful work. the staunch and focused liber null (weiser) addresses the nature of evocation as: the art of dealing with magical beings or entitie

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

of black american supernatural traditions. anglo-american influences, for example, may help account for the great range of titles for conjure practitioners over time and from place to place. in new england during the 1700s, black fortune-tellers and transient diviners were called "cunning persons" by whites. in the southern colonies, africans who used spiritual powers were known as "witches" or "sorcerers" other reports by whites include descriptions of black ritual specialists as "ober [obeah] negroes" or simply as "doctors" in the early nineteenth century, african magic practitioners were characterized in ways that recalled euro-american depictions of indian shamans "the slaves, being educated in ignorance, are therefore very superstitious" relates one account "having their poison-docto

s. and chesnutt, who pursued supernatural themes in his 1899 collection, the conjure woman, used magical spirituality as a source of elderly wisdom and humor. other writers drew on conjuring stories to explore aspects of african american identity. some folklore collectors combined supernatural tales and ethnology in their published works, like mary owen, who wrote ole rabbit, the voodoo and other sorcerers and voodoo tales, causing "a sensation" at the 1893 international folklore congress with her genuine conjure stories. in their use of conjuring accounts, both black and white authors made african american supernaturalism available to a new generation of readers.[31] at the very time that conjuring was repackaged and reinterpreted for public consumption, the world out of which such tradit

COMMENTARY ON THE SEAL OF THE NINE ANGLES

itions or multiplications or powers of seven yield all sorts of random values and relationships. eighth angle: the temple containing the trihedral angles is a truncated pyramid: the power of the trapezoid perfectly manifest in a golden section-based threedimensional structure. thus its architects are the masters of the realm (the all-embracing term for the iv+ in the original church of satan: the sorcerers who beam from their towers the powers of darkness to rebuild the world corrupted by six and shattered by the seven, and their seal is the seal of the order of the trapezoid (seal of the priesthood of the original church of satan. ninth angle: the culmination of this dynamic process: the black flame in its perfection: the 'will to power" of nietzsche in a glory of desire: the extension of

DAVID ICKE CHILDREN OF THE MATRIX

ives. human beings are its prisoners. the predator is our lord and master. it has rendered us docile, helpless. if we want to protest, it suppresses our protest. if we want to act independently, it demands that we don't do so. i have been beating around the bush all this time, insinuating to you that something is holding us prisoner. indeed we are held prisoner "this was an energetic fact for the sorcerers of ancient mexico. they took us over because we are food for them, and they squeeze us mercilessly because we are their sustenance. just as we rear chickens in chicken coops, the predators rear us in human coops, humaneros. therefore, their food is always available to them "no, no, no, no [carlos replies "this is absurd don juan. what you're saying is something monstrous. it simply can't

ncient mexico. they took us over because we are food for them, and they squeeze us mercilessly because we are their sustenance. just as we rear chickens in chicken coops, the predators rear us in human coops, humaneros. therefore, their food is always available to them "no, no, no, no [carlos replies "this is absurd don juan. what you're saying is something monstrous. it simply can't be true, for sorcerers or for average men, or for anyone "why not" don juan asked calmly "why not? because it infuriates you. you haven't heard all the claims yet. i want to appeal to your analytical mind. think for a moment, and tell me how you would explain the contradictions between the intelligence of man the engineer and the stupidity of his systems of beliefs, or the stupidity of his contradictory behavi

rers or for average men, or for anyone "why not" don juan asked calmly "why not? because it infuriates you. you haven't heard all the claims yet. i want to appeal to your analytical mind. think for a moment, and tell me how you would explain the contradictions between the intelligence of man the engineer and the stupidity of his systems of beliefs, or the stupidity of his contradictory behaviour. sorcerers believe that the predators have given us our systems of belief, our ideas of good and evil, our social mores. they are the ones who set up our hopes and expectations and dreams of success or failure. they have given us covetousness, greed, and cowardice. it is the predators who make us complacent, routinary, and egomaniacal'"but how can they do this, don juan [carlos] asked, somehow ange

ood anxiety, which is none other than the anxiety of the predator who fears that any moment now its manoeuvre is going to be uncovered and food is going to be denied. through the mind, which, after all, is their mind, the predators inject into the lives of human beings whatever is convenient for them. and they ensure, in this manner, a degree of security to act as a buffer against their fear "the sorcerers of ancient mexico were quite ill at ease with the idea of when [the predator] made its appearance on earth. they reasoned that man must have been a complete being at one point, with stupendous insights, feats of awareness that are mythological legends nowadays. and then, everything seems to disappear, and we have now a sedated man. what i'm saying is that what we have against us is not a

he position formerly occupied by the initiates, and seized the reigns of spiritual government "thus black magic dictated the state religion and paralysed the intellectual and spiritual activities of the individual by demanding his complete and unhesitating acquiescence in the dogma formulated by the priest craft. the pharaoh became a puppet in the hands of the scarlet council- a committee of arch-sorcerers elevated to power by the priesthood."32 this is exactly what happened in the latter era of atlantis and what happens today with the puppet politicians placed in "power" by those behind the scenes, the illuminati, who dictate their actions and agenda. those who will not do as they are told are assassinated, brought down by "scandal, fall to "ill-health, or are subjected to a media campaig

s the island of the dead. hecate was portrayed as both a virgin and a whore, and again associated with the moon. another version was the egyptian, hequet, who delivered the sun god every morning and her totem was the frog, symbolic, appropriately, of the foetus. crossroads are the sacred places of diana and her satanic expression, hecate. it is at crossroads that the witches and grand masters and sorcerers of freemasonry perform their rituals. crossroads are symbolic of the vortex points created where ley lines cross. in ritual sex magic the wearing of clothes of the opposite sex and the performance of bisexual acts are called "crossroad rites. the women involved were called "dikes. remember that the amazon-manipulated scythians wore women's clothes in sexual rites to their goddess. crossr

with many other humans beyond this world, many within the underground military-industrial networks, and with many of the 'abductees' of recent years. and not only psychic assimilation, but also supernatural possession (by rep-oltergiest parasites) and also genetic assimilation as well "what if these 'wer-dracs 'repti-poltergiests 'demon-aliens, or whatever one might wish to call these serpentine sorcerers, had became adept over time at superficial molecular shape shifting as the indwelling 'poltergiest' or 'astral parasite' literally absorbed, consumed, devoured, or assimilated the reptilian 'host' from the inside out? what if in addition to this they were able to project some type of hypnotic or possibly laser-type holographic field around themselves so as to be able to intermingle with

DAVID ICKE THE BIGGEST SECRET

urpedthe position formerly occupied by the initiates, and seized the reins of spiritual government.thus black magic dictated the state religion and paralysed the intellectual and spiritualactivities of the individual by demanding his complete and unhesitating acquiescence inthe dogma formulated by the priestcraft. the pharaoh became a puppet in the hands ofthe scarlet council- a committee of arch-sorcerers elevated to power by the priesthood.22the black magicians that hall says were formerly in atlantis were, for me, thereptilian-human hybrids of what i call the babylonian brotherhood. it is their secretsociety network that now spans the globe and operates in literally every country. itallows the coordination of the agenda across national borders and between apparentlyunconnected companies

the greek island of delos in the south west aegean sea, the legendarybirthplace of diana and apollo and the considered domain of hecate, the goddess of theinfernal arts. delos is known for this reason as the island of the dead. hecate wasportayed as both the virgin and the whore and crossroads are the sacred places of444diana-hecate. it is at crossroads that the witches and the grand masters and sorcerers offreemasonry perform their rituals. crossroads are symbolic of the vortex points createdwhere ley lines cross. in ritual sex magic, the wearing of clothes of the opposite sex andthe performance of bi-sexual acts are called crossroad rites. the women involvedwere called dikes. crossroads are also places of human and animal sacrifice and hecateis known as a sex and death goddess and the g

DEMONIC BIBLE

"inspired" writings like the bible and the koran, there is much wisdom to be found in the writings of the many philosophers throughout history. only by accepting the bible for what it is, a book written by men and not the "living" word of god, can one approach a true understanding of these scriptures. read from a "satanic" perspective, the bible reveals itself as a history of hebrew magicians and sorcerers. in a careful reading of the bible, the prophets of the old testament are shown to be practitioners of the black arts and jesus christ, in his stance against hypocrisy and self-righteousness, is revealed as a great satanic priest and black magician. to the inquiring mind it is clear why the magi of persia (the wise men, were the first to acknowledge the birth of christ, for through their

ls the demonic bible is written upon parchment made from human flesh in ink made from human blood in a strange alien script, the language of the daemons, dark gods from a time before the creation of man. this dark book contains the magic of the ancient ones. many of its rituals involve human sacrifice, cannibalism, rape, and torture. the demonic bible has been revealed, at least in part, to those sorcerers and magicians throughout history who have walked the dark path. these magicians have translated passages from the demonic bible into various languages, often changing certain words in order to hide the true nature of the work. the grimoire of abramelin the mage, the clavicula solomonis, the book of shadows, and the necronomicon are among the many books transcribed from the dread pages of

f the participants were female. the high priestess wore a large phallus strapped to her waist not to represent herself as the christian devil satan or as the pagan goat-god pan but rather as a form of the dark goddess who severs the penis of god, symbolizing both fertility and death. the dark goddess, tiamat, chooses her lovers from among men. it is for this reason that the greatest magicians and sorcerers of history (as well the prophets of all the major religions) were men. while women are most similar in nature to the dark goddess and may have a more natural affinity for magic (and certainly have practiced witchcraft through the ages, it is men chosen as lovers to the dark goddess who have been the most powerful magicians of legend. the greatest of these men were worshipped after their

ament, in the tartaran abode, or in the abyss of chaos. power over these spirits is gained by entering the underworld, crossing the planetary spheres, and finally descending to the depths of chaos. the descriptions which follow are taken from a very old grimoire known as the goetia or lesser key of solomon. these descriptions are provided so that the magician may note the fear with which medieval sorcerers approached the invocation of demonic spirits. surely, a being with the powers described would be able to destroy the magician (despite the greatest precautions on the part of the magician) for having the audacity to invoke him to physical appearance. and surely the magician s god would abandon him to his fate for having sought wealth, sexual fulfillment, and the destruction of his enemie

DIABOLUS

working at any decent level at all. a cold wind surrounds him, age and time so ancient that it is beyond belief flows with him. dark is his shadow, and he bears a brance of the sorrowing alder, and walks with the aid of a blackthorn stick. letters from robert cochrane cain in this perspective represents a process of movement and transformation. the luciferian path as practiced in some covens and sorcerers describes and understands cain being the devil who is the self, thus by our work being done, thus cain manifests further. he is the son of satan, the son of the old dragon and bringer of light. as mentioned earlier with regard to alexander sanders, the triangle of darkness from the south lands of neph-kam we joined with the northern ascending triangle of light, thus six sides utilizing t

DONALDTYSON BLACKMAS

a form of secret writing. however, the method has immense power, and is still in serious use among kabbalists and magicians. return to magic alphabets return homhome resources demons bios fiction tyson the truth about the black mass (black mass as celebrated in the french court of louis xiv) the notorious black mass was supposedly a blasphemous parody of the catholic mass celebrated by witches or sorcerers for the purpose of defiling the most holy beliefs and practices of the church, and thereby pleasing the devil, who would as a reward grant to them the power to do evil. some of its infamous features include a defrocked priest who celebrated the mass on the belly of a naked woman, and the substitution of semen for the holy chrism oil, urine for the wine, and blackened turnip or excrement

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

DONALDTYSON EVILEYE

son sank, she was declared innocent. presumably someone tried to fish her out before she drowned, although this is not stated when this form of witch test is mentioned in the histories. this method of testing a witch is at least as old as pliny's source, which places it before the time of christ. the term "witch" was used in an extremely negative way in past centuries. it was a catch-all term for sorcerers, murders, poisoners, baby-killers, heretics and other wicked types. what they had in common was the belief by their accusers- usually an incorrect belief- that they accomplished their evil deeds through the agency of black magic. it is important to realize that the witches of modern times are sane, decent folks who do not perform black magic. nor do they have the evil eye. there is nothi

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

put to death several individuals whose names unhappily began with those letters, and the magician, to avoid the effects of his resentment, took a draught of poison. a kind of alectromancy was also sometimes practiced upon the crowing of the cock, and the periods at which it was heard. ammianus marcellinus (fourth century c.e) describes the ritual that accompanied this act rather differently. the sorcerers commenced by placing a basin made of different metals on the ground and drawing around it at equal distances the letters of the alphabet. then whoever possessed the deepest occult knowledge, advanced, enveloped in a long veil, holding in his hand branches of vervain, and emitting dreadful cries, accompanied by hideous convulsions. he would stop before the magic basin, and become rigid an

d found some way of preserving cherries, perhaps in whiskey, and it was easy for him to hide them in his mouth before intending to play the trick; but many of the indians considered it wonderful magic. the most astonishing tricks of the indians were displayed in their fire ceremonies and in handling hot substances, accounts of which performances pertain to various tribes. it is said that chippewa sorcerers could handle with impunity redhot stones and burning brands, and could bathe the hands in boiling water or syrup; such magicians were called fire-dealers and fire-handlers. there are authentic accounts from various parts of the world of fire-dancers and fire-walks among barbarous races, and extraordinary fire acts are performed also among widely separated indian tribes. among the arikara

re backs of those in front of them and to their own persons. their wild race around the fire is continued until the faggots are nearly all consumed, but they are never injured by the flame. this immunity may be accounted for by supposing that the cedar bark does not make a very hot fire, and that the clay coating protects the body. menominee shamans are said to handle fire, as also are the female sorcerers of honduras. indians know well how to handle venomous serpents with impunity. if they can not avoid being bitten, as they usually can, they seem to be able to avert the fatal consequences of the bite. the wonderful acts performed in the snake dance of the hopi have often been described. a trick of navaho dancers, in the ceremony of the mountain chant, is to pretend to thrust an arrow far

e environment for study and spiritual work that than possible in occasional workshops. building upon that retreat, in 1994, andrews founded the lynn andrews center for sacred arts and training that provides a two- and a four-year curriculum for those interested in a more structured program in shamanism. her website can be found at http/ www.lynnandrews.com. sources: andrews, lynn. dark sisters: a sorcerers love story. new york: harper perennial library, 1999. flight of the seventh moon. new york: harper& row, 1984. love and power: awakening to mastery. new york: harper perennial library, 1998. medicine woman. new york: harper& row, 1981. teachings around the sacred wheel. new york: harper& row, 1990. storm, hyemeyohsts. seven arrows. new york: harper& row, 1972. sun bear. the medicine whee

niversity books, 1975. schul, bill. the psychic power of animals. greenwich, conn: fawcett, 1977. selous, edmund. thought-transference (or what) in birds. london: constable& co. ltd, 1931. anselm de parma (d. 1440) an astrologer born in parma, where he died in 1440. he wrote astrological institutions, a work that has never been printed. johan weyer and some other demonologists classed anselm with sorcerers, because certain charlatans, who healed sores by means of mysterious words, had taken the name of anselmites. it has been noted by naude, however, that, in encyclopedia of occultism& parapsychology. 5th ed. anselm de parma 59 fact, sorcerers claimed to have received their gift of healing not from anselm of parma, but from st. anselm of canterbury. sources: weyer, johannes. witches, devil

an inhuman martyr rather than a human one, he will treat christians as souls are treated in hell. he will have a multitude of synagogue names, and he will be able to fly when he wishes. beelzebub will be his father, lucifer his grandfather. according to michaelis, exorcised demons revealed that antichrist was alive in 1613 but had not yet attained his growth. he was baptized on the sabbath of the sorcerers, before his mother, a jewess, called la belle-fleur. he was three years old in 1613. louis gaufridi is said to have baptized him, in a field near paris. an exorcised sorceress claimed to have held the little antichrist on her knees. she said that his bearing was proud and that even then he spoke many languages. but he had talons in the place of feet. his father is shown in the figure of

n who kept a little inn near rome and who sold their guests at the market after having changed them into pigs, fowls, or sheep. one of them, he adds, changed a certain comedian into an ass, and as he retained his talents under his new skin, she led him to the fairs on the outskirts of the city, gaining much money thereby. a neighbor bought this wise ass at a good price, and in handing it over the sorcerers felt obliged to warn the purchaser not to let the ass enter water. its new master attended to the warning for some time, but one day the poor ass managed to get free and jumped into a lake, where it regained its natural shape, to the great surprise of its driver. the matter was brought to the ears of the pope, who had the two witches punished, while the comedian returned to of his profes

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

sixth canon of the ecumenical council held at laodicea in 364 c.e. forbade clerks and priests to become magicians, enchanters, mathematicians, or astrologers. it ordered, moreover, that the church should expel those who employed ligatures or phylacteries, because, it said, phylacteries were the prisons of the soul. the fourth canon of the council of oxia in 525 c.e. prohibited the consultation of sorcerers, augurs, and diviners, and condemned divinations made with wood or bread, while the sixteenth canon of the council of constantinople in 692 c.e. excommunicated for a period of six years diviners and those who had recourse to them. the prohibition was repeated by the council of rome in 721. the forty-second canon of the council of tours in 613 said priests should teach people the ineffica

n paganistic practice and ritual. there is evidence that eastern magic was imported into europe by persons returning from the crusades, and magic was disseminated from constantinople throughout europe, along with other sciences. witches and wizards and professors of lesser magic clung to paganism, whereas among the disciples of oriental magic were the magicians, necromancers (fortune-tellers, and sorcerers (practitioners of malevolent magic. the tenets of the higher branches of magic changed little from the eighth to the thirteenth century. there also appears to have been little persecution of the professors of magic. after that period, however, the opinions of the church underwent a radical change, and the life of the magus was fraught with considerable danger. paracelsus, for instance, w

. the tenets of the higher branches of magic changed little from the eighth to the thirteenth century. there also appears to have been little persecution of the professors of magic. after that period, however, the opinions of the church underwent a radical change, and the life of the magus was fraught with considerable danger. paracelsus, for instance, was not victimized in the same manner as the sorcerers and wizards, but he was consistently baited by the medical profession of his day. agrippa was also continually persecuted, and even mystics like jakob boehme were imprisoned and mistreated (magicians were subject to persecution both for possible acts of sorcery and for allegiance to a heretical religious system) it is difficult to estimate the enormous popularity that magic experienced

craft, and paganism in america: a bibliography. new york: garland, 1992. o keefe, daniel lawrence. stolen lightning: the social theory of magic. new york: continuum, 1982. seligmann, kurt. the history of magic. new york: pantheon books, 1948. reprinted as magic, supernaturalism, and religion. 1971. shah, sayed idries. oriental magic. london: rider, 1956. the secret lore of magic: the books of the sorcerers. london: frederick muller, 1957. summers, montague. witchcraft and black magic. london: rider, 1946. reprint, new york: causeway, 1974. thomas, keith. religion and the decline of magic. new york: charles scribner s sons, 1971. thompson, c. j. s. the mysteries and secrets of magic. london, 1927. reprint, new york: causeway, 1973. waite, arthur edward. the book of ceremonial magic. london

with which they relate how, by their means, forty persons had been burnt in one place, and fifty in another, and a still greater number in a third. from the time of the publication of the malleus maleficarum, the continental press during two or three generations teemed with publications on the all-absorbing subject of sorcery. one of the points on which opinion had differed most was, whether the sorcerers were carried bodily through the air to the place of meeting, or whether it was an imaginary journey, suggested to their minds by the agency of the evil one. the authors of the malleus decide at once in favour of the bodily transmission. one of them was personally acquainted with a priest of the diocese of frisingen, who declared that he had in his younger days been carried through the ai

, like their calendar, intricate and advanced (the reader is referred to lewis spence s the civilization of ancient mexico (1911, bernardino de sahagun s historia de la conquista de mexico (1829, and bulletin 28 of the united states bureau of ethnology) in connection with the astrological science of the aztecs, it is noteworthy that the seventh calendric sign was the one under which necromancers, sorcerers, and evil-doers were usually born. bernardino de sahagun noted that: these work their enchantments in obscurity for four nights running, when they choose a certain evil sign. they then betake themselves in the night to the houses where they desire to work their evil deeds and sorceries .for the rest these sorcerers never know contentment, for all their days they live evilly and know no p

ec god quetzalcoatl who, in early times was regarded as a culture-hero, was bewitched by the god of the incoming and rival race, tezcatlipoca, who disguised himself as a physician and prescribed for an illness of his enemy s an enchanted draught that made him long for the country of his origin.that is, the home of the rains. this would indicate that potions or philters were in vogue among mexican sorcerers. in their efforts to rid themselves of the entire toltec race, the traditional aborigines of mexico, the incoming race s god tezcatlipoca was pictured as performing upon a magical drum in such a manner as to cause frenzy among the toltecs, who leaped by thousands into a deep ravine by their city. wonderful stories were told of the feats of the huaxteca, a people of maya race dwelling on

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

gh a car or ham radio, sometimes via thought waves, on occasion by direct, physical encounter. see also: williamson, george hunt further reading williamson, george hunt, 1953. other tongue other flesh. amherst, wi: amherst press. agharti agharti is a subterranean kingdom, which allegedly exists in tibet or mongolia. it is, depending on whom one believes, a paradisiacal realm or a sinister lair of sorcerers and other evildoers mostly, however, the former. the legend of agharti seems loosely based on the buddhist realm of shambhala, a city of adepts and mystics said to be located in a hidden valley (called shangri-la in james hilton s popular novel lost horizon [1933] and in the movie of the same name. shambhala first appeared in a 1922 polish book, soon afterward translated into english as

FAUST

may build it fast on such a desert spot, some gold from all your booty surely you ll allot. besides, one has to have- i needs must seem insistentwood, lime, and slate, and other things from places distant. the people will haul these, thus from the pulpit taught; the church doth bless a man who serving her has wrought. exit. emperor great is the sin and heavy that i ve loaded on me; these tiresome sorcerers- sore damage have they done me. archbishop [returning again, with a very low obeisance. pardon, o sire, you gave that most notorious man the empire s coast; but he ll be smitten by the ban unless due penance to the holy church you tender and there tithe, interest, gifts, and revenues surrender. emperor [vexed] the land is not yet there; far out at sea it lies. archbishop a man who s righ

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

texts. the highest intentions and experiences of the mystical qabalah correlate with those of all other mystical traditions. at the same time, and without contradiction, each mystical tradition has its own unique totality archetypes, scriptures, messiahs and great souls, and styles of observances. the disciplines of the mystical qabalah are distinct from those practiced by magicians, wizards, and sorcerers who seek to acquire creative and/or destructive power, depending on what paths they traverse on the tree of life. the occult disciplines of wizards and magicians are often called the practical, hermetic, or magical qabalah. practical qabalah has its ancient roots in the thirteen enochian keys of enoch son of qain, along with a highly eclectic admixture of material taken from egyptian, me

y do not generally desire or seek to wield creative or healing powers. the ascension of the column of the right can be very slow, as the amassment of purity and merit required to pass through the gates involves considerable time, often lifetimes. the way of the angels of destruction (see figure 4.1) is also called the left-handed path, and those who traverse it are often called black magicians or sorcerers. they engage in disciplines, routines of behavior, and rituals intended to cultivate hatred of the lord hvhy-as-adversary, sinfulness, and impurity in order to pass the flaming swords of the kerubim who guard the column of the left. black magicians use the name hvhy and other divine names to invoke powerful demons (jinn) i.e. destructive angels, and to manifest and use destructive powers

t he/she can actually gain control over elemental spirits and the jinn, and direct them to act in accord with his/her beckoning. since demons want to feed on the valuable shells of these magicians when they break up at death, in order to get the power to incarnate physically themselves or gain access to deeper hells, they go along with the game. hence, the jinn are often quite willing to give the sorcerers low level occult powers, coveted material prizes, or apparent control over elemental spirits, which the demons see as having little value compared to the vital energy of the shells they seek to gain. 2 f 3# way of the angels of destruction and way of the angels of elohim the left-handed path is very rapid because of the intense focus of the mind in hatred for god-as-adversary. this path

nderstanding/north on the way of the saint. on this path, the gate of the heh h from sefirah wisdom/east gives access to sefirah crown/above, so movement into the supernal sefiroth and atziluth is smoothly accomplished. the tree of the saint is keyed to the name hvhy; the tree of the wizard is keyed to the name olam(,lvi. 2 f 3# way of the wizard and way of the saint< in distinction to magicians, sorcerers, saints, and wizards, a mystical qabalist (or clear magician) traverses only the gates and sefiroth of the central column of the tree. a clear magician uses the name hvhy and other divine names only for spiritual awakening, and for cultivating unconditional love, renunciation of the fruits of action, discrimination between the real and the illusory, and non-dual realization. mystical qab

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

magics.2 he therefore devoted his energies to dethroning the renaissance magus from his seat and to attacking the efflorescence of base magics of all kinds which the long prevalent hermetism and cabalism had brought in their train. in the opening years of that momentous seventeenth century, every kind of magic and occultism was rampant. the authorities were deeply alarmed. in france, hundreds of sorcerers were being burned every year,3 which, as lenoble has said, is an indication not only of the prevalence of magic but of belief in its powers. there can be little doubt that the esoteric and demon-ridden atmosphere of this period was the final outcome as it were, the decadence of the revaluation of magic ultimately deriving from ficino and pico and which, extravagantly continued by such de

FRATER ELIJAH ANGELS OF CHAOS

atic reference to a specific flower with chrnzn s gateway (as well as a picture. i/11a: the wheel is a symbol of existence, obviously being insane. honor is given to one of the best magicians around today. 1 automatically gives rise to 2, a forward fall. if the wheel were complete, it would not rotate. references of different methods employed by spell-casters. i/11b: oh you successful egotistical sorcerers! what we know is nothing. let us clap ourselves on the back and rot in the fetid stench of bravado and entrapment. what shall we do? i/12a: excursion 3. a bridged gateway to the force of chaos. how shall ye know truth? a highlight is depicted of ate. an automatic drawing (chaos. i/12b: a parable of life and the universe for the dancer. as we are the stuff of stars, when we move, the univ

FREEMASONS SATANISM AND SYMBOLISM

927, on page 14, makes a most telling admission, when she says "the six pointed star is used in masonic work and is also found in other well known secret orders" another eastern star book, the second mile, understates the impact of the hexagram when it says. the six pointed star is a very ancient symbol and one of the most powerful" the hexagram is a very powerful symbol to witches, magicians and sorcerers. it is used in different kinds of witchcraft, magic, occultism, and the casting of zodialcal horoscopes. because it has six points, and because it contains a '666' the hexagram is considered to be satan's most powerful symbol. look at the hexagram above. the first six is formed by the sides of each triangle facing the clockwise direction; the second six is formed by the sides of each tri

m is considered to be satan's most powerful symbol. look at the hexagram above. the first six is formed by the sides of each triangle facing the clockwise direction; the second six is formed by the sides of each triangle formed by facing the counterclockwise direction; the third six is formed by the sides of the inner hexagon. the hexagram was used as a "stand-by for magicians and alchemists. the sorcerers believed it represented the footprint of a special kind of demon called a 'trud, and used it in ceremonies both to call up demons and to keep them away [gary jennings, black magic, white magic, eau claire, wi, the dial press, 1964, p. 51. also harry e. wedeck, treasury of witchcraft, new york, philosophical library, 1961, p. 135] the hexagram is used to conjure up demons, making them app

and are known as the sons of seth, while those who follow the path of the mind and action are the sons of cain, who was the son of samael, the spirit of fire. today, we find the latter among the alchemists, the hermetic philosophers, the rosicrucians and the freemasons [p. 20] hall places freemasonry among the circle of the damned- sons of cain, who rebelled against god; alchemists who are known sorcerers, black magicians, and worshippers of satan, and the rosicrucians who have so desecrated the precious cross of jesus christ with pentagrams and hexagrams as to make you sick. hall's major revelation was that freemasonry is the son of samael. being careful not to confuse samael with the beloved prophet samuel. samael is one of the infernal names of satan. in fact, house of theosophy author

en identified with t religions of confucianism, buddhim, and taoism. in the western world, it has long been adopted into th e symbolism of myth, magic, astrology and witchcraft [claire chambers, the siecus circle: a humanist revolution, 1977, p. v "another ancient magical sign called the yin-and-yang first appeared sometime before the 3rd century, b.c, in china. this emblem became the favorite of sorcerers and mystics throughout the orient because it, too, embodies so many possible meanings [gary jennings, black magic, white magic, the dial press, 1964, p. 50; emphasis in original] does freemasonry adopt and use the symbolism of yin/yang? indeed, they do, but in a way as to hide the meaning form the "profane" listen to albert pike. the black and white pavement symbolizes "the good and evil

cant numbers" september, 1956, vol. 34, no. 9, p. 5; also wes cook, did you know? vignettes in masonry from the royal arch mason magazine, missouri lodge of research, 1965, p. 34] i had always wondered about the distinctive black and white squares on masonic floors, as depicted on washington's apron, above. now we know they represent the extremely satanic concept of yin and yang, the "favorite of sorcerers" masons also use two triangles joined together to represent yin and yang. therefore, their depiction of the hexagram also depicts yin and yang. we have described the sexual connotation to the mason of the hexagram, above. however, masonry also teaches standard satanic lore about the yin and yang symbol. listen "thus the monad[#1] and the duad[#2] were the phallus and kteis of the greeks

FULLER J F C SECRET WISDOM OF THE QABALAH

rm- the serpent above and the serpent below. he is tetragrammaton reversed; and this was grasped by picus de mirandula when he wrote in his kabbalistic conclusions. the letters of the name of the evil demon who is the prince of this world are the same as those of the name of god. tetragrammaton- and he who knows how to effect their transposition can extract one from the other. 16 in brief, as the sorcerers were wont to proclaim: daemon est deus inversus. like adam qadmon, the evil sammael is androgenous, for his female companion, or counterpart, is esheth zenunim (ashth17 znvnim) the harlot, or woman of whoredom, also called lilith, which name signifies gnight h. sammael is the active principle, lilith the passive; in union they formulate the antichrist, anti-logos, or anti-word, known und

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

me or my sister. by my unofficial guardian, amrwilliamwalker,ofhappymemory'(slt,p.27).thisfamily friend h.ad been by the dominicans to overseethespiritual welfareofmrs waite and her children,butby his gift heunwittinglylaidthefoundationsofa loveoffantastic talesthatwould,in time, lead waiteintopathsthatthechurchshunned and utterly condemned.thearabian 1ales broughtwaiteintoaworldofhidden cities, sorcerers, and enchanted princesses,butfor heroes he was obliged towaituntil 1869 and his discoveryoftheboysofengland.pre-eminent among 'oldboys' books',the bays ofenglandwas launched in1866byedwinj.brett,as a weekly offering itsyouthfulreaders an endless dietofserial storiesofchivalry and impossible derring-do, allofthemillustrated by lurid woodcuts.itcaptivated waite, as didits hostofimitators

GNOSTIC HANDBOOK

an that of most exoteric religions. it reconciles the supposed differences between so-called monotheistic and polytheistic traditions, as well as uniting such models as theism, deism and pantheism. chapter three: first principles the gnostic handbook page 25 what s in a name? the issue of the name of god is an important one, for in some sense to give something a name is to define it. for medieval sorcerers to know the name of a spirit was to control it. in the gnostic tradition we understand the frailty of the human spirit and the desire to project humanity onto divinity, this tendency towards anthropomorphism is a dangerous one. too often man in his suffering desires to bring the gods down to a more physical level, when this happens the currency of divine imagery is debased. while certain

GOETIA LUCIFERIAN

o summon one of the djinn of the goetia, understand how the spirit relates to your mind, how it will manifest in yourself. do not summon something that which you are not comfortable in working with. do not on the other hand fear the very forces which you seek to command, be it angelic or demonic. black witchcraft is working with averse or black forces which are translated as shadow aspects of the sorcerers psyche. these shadows of the self are essential to our own selfdevelopment and becoming as individuals. it requires that the witch be well disciplined and also well balanced, save from the gates of failure and madness. to look into the eye of set and lilith-hecate or even ahriman is to face off forces which would devour any not prepared to become bearers of the black flame, a luciferian

odic workings to invigorate the mind via self-enchantment. the black mirror considered a tool of scrying and divination, the black mirror proves also a tool of contacting and communicating with spirits and shades of the dead as well. the black mirror is made of something such as onyx or perhaps even a plate of glass painted with a rich black, for which a reflection is still obtainable. some chaos sorcerers have created 29 black mirrors from a piece of glass with black electrical tape on the reverse side. this proves efficient and inexpensive as well as offering the same affect. that mirrors can be gateways into the realms of the dead and even hell is no new theory. the hebrews believed that the mirror was a gateway into the caves of lilith and her succubi offspring. young women were discou

cy. he allows communication with the shades of the dead, specifically on dreaming levels. one may also witness faces in a black mirror while communicating with him. it may be recommended that the magician 38 utilizes evp to record samigina or other shades in the place of invocation/evocation as well as within a graveyard. goetic rites may be performed but with less tools, it then will rely on the sorcerers ability to go forth into trance to summon such latent forces. e marbas marbas appears in the mind s eye as a lion, which beholds a shadow which is twisted and sharp looking. marbas appears as any form desired, mostly as a shadowed man. this spirit reveals hidden aspects of the self through initiatory experience. as a cursing tool, one may evoke marbas in the mind, and his 36 legions of s

is the fifty-second spirit who is a duke, who appears in the form of a soldier who rides a great horse. his face is beast like and is that of a lion, with flaming eyes. the speech of alloces is very hoarse and loud. he teaches and instructs in the art of sciences and brings very good familiars to who seeks to learn the use of planets in ones initiation. he rules over 36 legions and may cause the sorcerers enemy to grow paranoid with the movements of the moon, if the magician wishes =1 camio camio/caim is a great president who appears like bird who may then take the shape of a man who carries a sword. the days after caim is called one will notice often an increased visitation and appearance of birds, who children may notice something strange or disturbing about. one may seek a diviniation

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ein man iiber schrite nnd im sin herze uz suite (cut out his heart, wie zfeme daz (how were that possible) einem wibe, daz si suite uz einem hbe (body) ein herze, und stieze dar in stro (stuff straw therein, wie mobt' er (how could he) leben ode werden fro? ein mensche muoz ein herze haben, ez habe saf pd si beschaben. ich wil iu sagen msre (g've you information, waz sin rehte unholdare (who real sorcerers are> ohg. salzsuti (sahna, salzsot, as. sealtseas (salt spring. a passage in ihre sub v. seis would make this word (see p. 1036) directly applicable to salt-boiling; but, for' salis coctura' read' talis coctura' salt. noese-flesh. 1049 daz sint der herren ratgeben (counsellors of lorjs) di ir ere furdern solden und leben, di siflent in zuo den oren (whisper in their ears) und machent sie

ua jlectendo. pueros tactu stricasse et fascinasse, adeo quod mortui fuerunt. audivi a sacris quibusdam theologis, has mulieres quae lamiae nuncupantur tactu vel visu posse nocere etiam usque ad mortem fascinando homines seu pueros ac bestias, cum habeant animas infectas, quas daemoni voverunf' between 1816 and 1334 pope john xxii had issued a bull without date, ordering the property of convicted sorcerers to be confiscated like that of heretics. what was then done by inquisitors and judges soldan has subjected to a minute investigation (pp. 160 210, and i need only single out one or two facts. alfousus de spina in his fortalitium fidei (written about 1458) lib. 5 informs us* quia nimium abundant tales perversae mulieres in delphinatu et gaschonia, ubi se asserunt concurrere de nocte in qu

^ but all the cases that occurred had for their basis real crimes, murder, poisoning; the stria is a' herbaria' i.e. venefica^ for alleged storm-raising few can have forfeited their lives. especially worthy of note are the punishments denounced against precisely those persons who from a vain belief in sorcery have burnt or put to death either man or woman^ not sorcery, but the slaying of supposed sorcerers is what the enlightened law pronounces heathenish and diabolic. on the mere ground of a night-excursion with 'unholden' nobody dreamt of bringing a criminal charge against women; that father confessor of the 13th cent (p. 1060) refutes the confessions of his' domina sortilega' by rational argument* but when once, by a fatal confusion of 1 lex sal. 22. lex rip. 83. lex visigoth, vi. 2, 2

nomine juger nuncupantur, sunt albi coloris et nigri capitis, sex pedum, in lougitudine medii digiti' is jug the same thing as gueg (pp. 183. 692j? many other designations of the phalaenae overlap those of wilf o' wisps or of wichtels, as zunsler, from fluttering round a light, land-surveyors (p. 918, night-oivls, etc- at cross-roads the devil can be called up, so can the alraun, 3 pliny 7, 2 of sorcerers' eosdem praeterea 7ion posse mergi ne vests quidem degravatos' we are told several times, that the devil, after promising to bring the witches in the water an iron bar to make them sink, brings them only a fine needle* miseet. 1075 ancient usage of the witclies' bath (ducking) was founded, once a divine ordeal, ea. 925. if at the beginning of the action they contrive to catch the judge's

ist' in hessian records of 1g33' hie stehe ich uf dieser mist, und verleurne (deny) des lieben herrn j. christ! in abjuring, she stands on the dunghill, which begins to burn round her, and with a white stick she stabs a toad (iitsche. the standing on dung is also in conjuringspells. the white staff is a symbol of surrender, and after being grasped is thrown into the water, shepherds reputed to be sorcerers were accused of baptizing their sneep with salt. factums et arrest du parlem. de paris contre des berges sotciers executez depuis peu dans la prov. de brie sur i'imprime a paris 1695. 8, p. o7. heathen oeigin of ducking, etc. 1077 the seducers' names, the spells, the brood of' liolden' the round dance, all this is elvish^ a witch's being strengthened by touching the bare ground (iar^ar-m

l beings of magic power strive to annihilate all that is green. the greek eumenides (a word that even our oldest glosses translate by hazasa) spoil the crops ivith their slaver, and the fruit with hailstones, aesch. eum. 753-68-77- 95. the roman twelve tables imposed a penalty on him' qui friiges excantassit. sive. alienam segetem pellexerit^ in the 8-9th cent' weather-making' was alleged against sorcerers rather than sorceresses; the passages given at p. 638 name only tempestarii, not tempestariae. so in ratherius p. 626' contra eos qui dicunt quod homo 'inalus vel diaholus^ tempestatem faciat, lapides grandinum spergat, agros devastet, fulgura mittat, etc. those magicians in burchard are called immissores tempestatum, sup. c, 10, 8; p. 194^ yet in the north, thorgersr and irpa, who stir

ow not for what purpose; superst. i, 519 speaks of rolling naked in the flax. three witches were seen going to a field of rye, laying aside their garments, and bathing in the corn with their hair hanging loose. when witnesses approached, two vanished suddenly, leaving their clothes behind, the third huddled her smock on (voigt 130 2. has this to do with cornwives and rye-aunts p. 477? witches and sorcerers use various implemejits, of which for the most part no exact description is given. of the ruand with which the old magicians are usually armed, i find no mention in our tales, for when the wishing-rod is named, it is as a higher and noble instrument; yet the staff or stick that witches are said* as the whirlwind is ascribed to the devil (p. 1008) so it is to witches (sup. i, 554. 648. ki

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

l, when implored to do so, fornm. sog. 11, 134-7. and on. legend mentions other dames besides, who make foul weather and fog, as hersi and hamglom, fornald. sog. 2, 72, ingibiorg, ibid. 3, 442 (see suppl. 2 what was at first imputed to gods, demigods and giants, the sending of wind, storm and hail (vis daemonum concitans procellas, beda s hist. eccl. 1, 1 7, was in later times attributed to human sorcerers. first we find the lex visigoth, vi. 2, 3 provides against the malefici et immissores tempestatum, qui quibusdam incanta tion ibus grandinem in vineas messesque mittere perhibentur/ then charles the great in his capit. of 789 cap. 64 (perfcz 3, 61: 1 okka, or auka, storm; peere forehead. stender s gramm. 268. 2 conf. p. 333, 463 hulizhialmr. 638 elements. 1 lit nec cauculatores et incant

HANDBOOK OF EGYPTIAN MYTHOLOGY

rld books is fictionalized into a personal journey. some of the horrors setna sees, such as souls tormented by tasks they can never complete, seem to be based on greek visions of the afterlife. in the third story, setna s son sa-osiris( son of osiris) turns out to be a reincarnation of a great magician of the past, a concept that may be more greek than egyptian. a battle against malevolent nubian sorcerers reflects contemporary fears of the powerful nubian kingdom to the south, which the romans never succeeded in conquering. a number of magical papyri of the roman period have survived, mainly from thebes. most of their spells are in greek, but four papyri of the third century ce contain elaborate spells in demotic.107 the demotic spells often utilize egyptian deities in their traditional m

iving thanks to the gods even in adversity and by believing the serpent s message of hope. in most egyptian tales, intelligence and natural eloquence or book learning are more admired than feats of arms or willingness to die with honor. the main characters are often priest-magicians (see imhotep and magicians in deities, themes, and concepts) who deal with threats from ghosts, demons, and foreign sorcerers by using spells, amulets, and rituals. the ability to communicate with supernatural beings is the basis of their power. some stories feature magicians who are able to see the true forms of the gods or enter the duat while still alive, but egyptian literature is full of warnings about the misuse of such powers by the magicians or their royal patrons. magical tales were often set in the ti

bes and beset were protective dwarf deities closely associated with childbirth and rebirth. a number of dwarf deities are known from egyptian art under the names of aha, hity (haty, or bes. they often appear in groups strangling snakes, waving knives, or playing musical instruments. aha, whose name means fighter, attacked and overcame the forces of evil such as demons, chaos serpents, and foreign sorcerers. hity was a kind of divine exorcist who drove away evil by stamping, dancing, and banging a drum or a tambourine. bes, and the female counterpart whom egyptologists call beset, performed similar functions. by the end of the second millennium bce, bes and beset were sometimes identified with the divine siblings, shu and tefnut. paradoxically, bes became a giant dwarf whose body reached fr

HEKAS

e early dynastic period (2400bc. the magic circle in babylonian sorcery was called zisurru- meaning 'flour which makes a boundary; this was because the circle was traced out by a trickle of flour- a practice still used in the craft and the rites of the voudoun. the magician or witch was therefore 'the en-circling one' and this may be seen by looking at the names attributed to a sect of witches or sorcerers in ancient persia- the yatukan- a sect believed to be of direct descent from the magicians of chaldea and babylon; this name is derived from the same roots as the name for sorcerers in the atharva veda, namely yatuvidah- meaning 'those who bewitch. these early sorcerers were also called abhicarika- which is derived from the sanskrit abhi-car meaning 'to bewitch or encircle. this infers a

HP LOVECRAFT THE ALCHEMIST

natures of the father and son ran one redeeming ray of humanity; the evil old man loved his offspring with fierce intensity, whilst the youth had for his parent a more than filial affection. one night the castle on the hill was thrown into the wildest confusion by the vanishment of young godfrey, son to henri, the count. a searching party, headed by the frantic father, invaded the cottage of the sorcerers and there came upon old michel mauvais, busy over a huge and violently boiling cauldron. without certain cause, in the ungoverned madness of fury and despair, the count laid hands on the aged wizard, and ere he released his murderous hold, his victim was no more. meanwhile, joyful servants were proclaiming the finding of young godfrey in a distant and unused chamber of the great edifice

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

would be leading. where the wild wind blows on the mountain-side (emily bronte) witchcraft has survived through the ages with astounding vitality because man's need to coerce destiny and subdue the fear within has never subsided. the art of enchantment attempts to deceive, cajole, and otherwise disturb natural inclinations. children, politicians, actors and women in love have much in common with sorcerers who, with bits of colours, attitudes and words, weave spells. lovers draw or carve a circle or a heart on a tree or wall and put their initials inside, and this is supposed to have all magical effect of uniting them. they are trying to influence their destiny. new brooms are brought into new homes by people with the idea that they won't be bringing the dirt and problems of the old house

is the ancient goddess of the moon whose magic, when all is lost and you have gone down and under, will charm you once again to even higher heights. enchantresses who perform rituals in her name are granted special favours. she is queen of witchcraft, known for her sympathetic intervention into affairs of the heart. she has never turned her face from anyone who has called her name. for beginning sorcerers no attempt should be made to cast a spell, perform a ritual, work a charm, enchant or fascinate without the protection of the ring described, called a full moon ring. the birthstone is said to offer the most protection. however, the stone that you associate with your moonsign is also highly effective. the chant variation is "in the name of isis, goddess of the moon, i offer my energies a

INITIATION INTO HERMETICS

. jugglers, conjurers, and charlatans have discredited this term and, considering this circumstance, there is no surprise that magic knowledge has always been looked upon with a slight disregard. even in the remotest times the magus has been regarded as one of the highest adepts and it might be of interest to learn that, as a matter of fact, the word magic is derived from this word. the so called sorcerers are by no means initiates but only imitators o the mysteries, who counting partly on the ignorance and partly on the credulity of the individuality or a whole nation in order to reach their selfish aims by, lies and fraud. the true magician will always despise such practices. in reality, magic is a sacred science, it is, in the very true sense the sum of all knowledge because it teaches

INVOCATION OF THE ADVERSARY

kness) points at both hours, as an further focused point of ensorcelled energy may be raised. this is considering the embodiment of the self is within the perpetual mastery of the psyche in reference to the model of shaitan. it is essential that the magician looses all perception of anything outside of the circle, that being enflamed and submerged in gnosis, the circle is the circumference of the sorcerers' world. that the ritual is a success is the subjected 'turning the knife towards oneself' in the area of self-directed and willed energy. the ritual of the adversary, in conjunction with the lord's prayer averse (used in certain luciferian covens to summon the devil-cain) provides a powerful foundation for self-deification in the witches sabbat gnossiirish witchcraft and demonology by st

IRISH WITCHCRAFT AND DEMONOLOGY

others as a sequel to this. how the two witches were put to death in 1578 we are not told, but probably it was by hanging. subsequent to the passing of the act of 1586 the method of execution would p. 21 have been that for felony. on the continent the stake was in continual request. in 1514 three hundred persons were burnt alive for this crime at como. between 1615 and 1635 more than six thousand sorcerers were burnt in the diocese of strasburg, while, if we can credit the figures of bartholomew de spina, in lombardy a thousand sorcerers a year were put to death for the space of twenty- five years. 1 the total number of persons executed in various ways for this crime has, according to the encyclop dia britannica, been variously estimated at from one hundred thousand to several millions; if

this country of the broad distinction between the two the reader may compare dame alice kyteler with florence newton. anybody might become a victim of the witch epidemic; noblemen, scholars, monks, nuns, titled ladies, bishops, clergy--none were immune from accusation and condemnation. nay, even a saint once fell under suspicion; in 1595 s. francis de sales was accused of having been present at a sorcerers' sabbath, and narrowly escaped being burnt by the populace. 1 much more might be written in the same strain, but p. 23 sufficient illustrations have been brought forward to show the reader that in its comparative immunity from witchcraft and its terrible consequences ireland, generally deemed so unhappy, may be counted the most fortunate country in europe. in conclusion, we have not cons

his natural senses by philtres and incantations. the bishop of ossory at this period was richard de ledrede, a franciscan friar, and an englishman by birth. he soon learnt that things were not as they should be, for when making a visitation of his diocese early in 1324 he found by an inquisition, in which were five knights and numerous p. 27 nobles, that there was in the city a band of heretical sorcerers, at the head of whom was dame alice. the following charges were laid against them. 1. they had denied the faith of christ absolutely for a year or a month, according as the object they desired to gain through sorcery was of greater or less importance. during all that period they believed in none of the doctrines of the church; they did not adore the body of christ, nor enter a sacred bui

but the words of the anonymous narrator show us that the burning of that unfortunate wretch was rather the beginning than the end of persecution--that in fact numerous other suspected persons were followed up, some of whom shared her terrible fate, while to others milder p. 40 forms of punishment were meted out, no doubt in proportion to their guilt. he says "with regard to the other heretics and sorcerers who belonged to the pestilential society of robin, son of art, the order of law being pre, served, some of them were publicly burnt to death; others, confessing their crimes in the presence of all the people, in an upper garment, are marked back and front with a cross after they had abjured their heresy, as is the custom; others were solemnly whipped through the town and the market-place

xxii to the papacy. the attitude of that pope towards magical arts was no uncertain one. he believed himself to be surrounded by enemies who were ever making attempts on his life by modelling images of him in wax, to be subsequently thrust through with pins and melted, no doubt; or by sending him a devil enclosed in a ring, or in various other ways. consequently in several bulls he anathematised sorcerers, denounced their ill-deeds, excited the inquisitors against them, and so gave ecclesiastical authorisation to the reality of the belief in magical forces. indeed, the general expressions used in the bull super illius specula might be applied to the actions of dame alice and her party. he says of certain persons that "they sacrifice to demons and adore them. making or causing to be made i

s of the latter half of the sixteenth century it would seem at first sight as if witchcraft, as we are treating of it in this work, was very prevalent in ireland at this period. barnabe p. 69 rich says in his description of ireland "the irish are wonderfully addicted to give credence to the prognostications of soothsayers and witches" stanihurst writes that in his time (1547-1618) there were many sorcerers amongst the irish. a note in dr. hanmer's collection speaks of "tyrone his witch the which he hanged" 1 but these statements seem rather to have reference to the point of view from which the english writers regarded the native bards, as well as the "wise women" who foretold the future; probably "tyrone" put his "witch" to death, not through abhorrence of her unhallowed doings, but in a f

ISIS UNVEILED

g in alchemy and other sciences. the vatican is the storehouse of an immense number of ancient manuscripts. during the long interval of nearly 1500 years they have been accumulating, from trial after trial, books and manu- scripts confiscated from their sentenced victims, to their own profit. the cathoucs may plead that the books were generally committed to the sames; that the treatises of famous sorcerers and enchanters perished with their occui^ed authors. but the vatican, if it could speak, could tell a different story. it knows too well of the existence of certain closets and rooms, access to which is had but by the very few. it knows that the entrances to these secret hiding-places are so cleverly concealed from sight in the carved frame-work and under the profuse ornamenta- tion of t

st this lottery of fate, at the council of vannes, which forbids "all ecclesiastics, under pain of excommunication, to petf orm that kind of divination, or to pry into futurity, by looking into any book, or writing, whatsoever" the same prohibition is pronounced at the councils of agde in 506, of orleans in 511, of auxerre in 578, and finally at the council of aenhsm in 1009; the last condemning "sorcerers, witches, diviners, such as occasioned digitizecoy google si isis unveiled death by msgica) operatioas, and vho practised fortune-telling by the holy-book lots; and the joint complaint of the clergy against de gar- lande, their bishop at orleans, and addressed to pope alexander m, concludes in this manner "let your apostolical hands put on strength to atrip naked the iniquily of this man

om of the mother, and throw spells on them, and set a barrier to the mul- tiplication of animak .etc, etc; then follow cm^es and anathemas against the practice" this belief of the sovereign pontiffs of an enlightened christian country is a direct inheritance from the most ignorant multitudes of the southern hinda rabble the 'heathen' the diabolical arts of certain kang^ins (witches) and jadhgara (sorcerers) are firmly believed in by these people. the following are amoi^ their most dreaded powers: to inspire love and hatred at will; to send a devil to take possession of a person and torture him; to expel him; to cause sudden death god, of tlie ?ainta, of the bleaaed host, of every holy ncrwdient of our church. i adjure tbee, rusbel. come out of her (n. b 'rusbel' is the name (rf a deril, th

orcized person has swallowed the latter, he must vomit them back; and if they are not in his body, the demon must indicate the proper place where they are to be found; and having found them, tbey must be burned" thus some "demons reveal the existence of the bewitchment, tell who is its author, and indicate the means to destroy the maiefice. but beware ever to resort, in such a case, to magicians, sorcerers, or mediums. you must cau to help you but the minister of your church! the church believes in magic, as you well see" he adds "since she expresses it so formally. and those who ditbeliebe in magie, can they still hope to share the faith of their own church? and who can teach them better? to whom did christ say *go ye therefore, and teach all nations. and lo, i am with you always, even to

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

s two-horned crescent, equally with the moon, or disc, or two-pointed globe of the sidonian ashtaroth (after whose forbidden worship solomon, the wisest of mankind, in his defection from the god of his fathers, evilly thirsted; also, the mystic discus, or round, of the egyptians, so continually repeated, and set, as it were, as the forehead-mark upon all the temples of the land of soothsayers and sorcerers, this egypt so profound in its philosophies, in its wisdom, in its magic seeing, and in its religion, raising out of the black abyss a god to shadow it, all the minarets of the mohammedan, we say, together with all the other symbols of moon, of disc, of wings, or of horns (equally with the shadowy and preternatural beings in all mythologies and in all theologies, to which these adjuncts

KETAB E SIYAH

to the book of doom! caput secundum: the order of algol and sorcery 2.01. sorcery is a spiritual science that encompasses the whole human being. 2.02. it involves knowing your own nature and the nature of the universe at large to bring about the change you want in your life. 2.03. this change is always under your control, not under control of a deity or of any other being above the clouds. 2.04. sorcerers know themselves to be gods, and they act accordingly. 2.05. this means that sorcery is not for the irresponsible, not for the weak. 2.06. sorcerers do not worship any force in the universe. 2.07. they control it! 2.08. they do not bow to anything nor anyone! 2.09. therefor, if you feel you need to lean on something, the left path and the black arts are not for you! 466 2.10. the sorcerer

LEMEGETON

and from natural becomes diabolical, from true philosophy turns to nigromancy, which is wholly to be charged uppon its followers who, abusing or not being capable of that high and mystical knowledge do immediately hearken to the temptations of sathan, and are misled by him into the study of the black art. hence it is that magic lies under disgrace and they who seek after it are vulgarly esteemed sorcerers. and the fraternity of the rosicrucians thought it not fit to style themselves magicians, but philosophers. thay are not ignorant empirics1 but learned and experienced physicians whose remedies are not only lawful but divine [100r] lemegeton clavicula salomonis: rex: the little key of salomon the king which containeth all the names, orders and offices of all the spirits that ever he hadd

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

shed, drowned, or rent in the most vividly convincing manner! anton lavey, the satanic bible curses 57 curses, sometimes referred to as hexes, are negative magical spells made against other people. they are meant to harm a person through ill luck, sickness, or even death.curses traditionally invoke supernatural forces or entities to change someone s fate for the worse. in many different cultures, sorcerers can be hired to place curses on others. sorcerers can also be hired to undo a curse. as a group, entire families and their descendants have been affected by curses. they can also be used to protect temples, other kinds of spaces, and treasures, as in the case of the famous tutankhamen tomb. a curse can remain dormant for a long time, only hitting the victim later. also, once a curse come

of burying the dead. it is only a short step to associate the afterlife with residence in a volcanolike realm. in western culture, the immediate source of the fire and brimstone image (brimstone is an antique word for sulfur) is the book of revelation. in the revised standard version, the relevant passage reads: but as for the cowardly, the faithless, the polluted, as for murderers, fornicators, sorcerers, idolaters, and all liars, their lot shall be in flight 91 the lake that burns with fire and sulphur (rev. 21:9. this vision of a fiery lake seems to be taken more or less directly from the experience of witnessing hot lava flows. zoroastrian eschatology is also drawing from that same experience when it postulates that in the final judgment everyone will be put through an ordeal of fire

eley, gavin. lucifer rising: sin, devil worship and rock n roll. london: plexus, 1999. frequently asked questions. http//www.churchofsatan.org/faq.html. flight one of the powers traditionally associated with satan, including his demons and witches, was the ability to fly. demons and the devil, as fallen angels, retain their wings. but in the medieval period and even into the renaissance, witches, sorcerers and demons were also thought of as flying with an implement, such as a pitchfork, shovel or broom. the speed of flying broomsticks and forks was said to be very high. satan s minions were also attributed with the ability to transport others through the air. it was further claimed that witches and sorcerers could ride demons who were transformed into such animals as goats, cows, horses, a

he tenth century it was 92 fraternitas rosae crucis proclaimed impossible by the canon episcopi. however, in the late fifteenth century, the malleus maleficarum, the bible of witch-hunters and judges, asserted that this view was erroneous. during the inquisition, many witches confessed to flying. this folklore has persevered across the centuries. magical ointments were said to be used by witches, sorcerers, and necromancers to enable them to fly. a primary ingredient of these ointments was the fat of a young child slain before baptism. the broom is popularly known as a means of travel for witches.witches were reported to be able to fly brooms up chimneys. while a broom could be turned to a witch s purpose by means of flying ointment, a broomstick placed across the threshold of a house was

like hobbyhorses in the fields, dancing and leaping, as part of fertility rites meant to help the crops grow. before witches were recorded as riding on brooms, they were said to have danced with them, sometimes holding the brooms up high in the air and sometimes dancing astride them. in addition to riding brooms and shovels, sixteenth-century art shows witches riding pokers, benches, and animals. sorcerers also flew on brooms, although they were more often depicted as riding on pitchforks. witches have been shown with the broom brushes down to sweep their tracks from the sky and with the brush up, often with a candle in the brush to light the way. see also demons; satan for further reading: gordon, stuart. the encyclopedia of myths and legends. london: headline, 1991. guiley, rosemary elle

they see fit. not surprisingly, the ethos of ogdos is highly individualistic and antihierarchical, since it is essentially a voluntary organization of individuals whose primary magical practice is solitary. see also magic and magical groups for further reading: ogdos homepage: http//www.cix.co.uk/ mandrake/ogdos.htm pact with the devil it is a most certain and most catholic opinion that there are sorcerers and witches who by the help of the devil, on account of a compact which they have entered into with him, are able, since god allows this, to produce real and actual evils and harm, which does not render it unlikely that they can also bring about visionary and phantastical illusions by some extraordinary and peculiar means. malleus maleficarum the idea that one may enter into a formal con

it is that one wishes. these favors can range from specific benefits and powers to, more generically, a specific period of time during which one leads a diabolically blessed life. within the christian tradition, the notion of an infernal pact seems originally to have arisen from the idea that magicians and diviners cannot perform their feats without the aid of supernatural entities. because most sorcerers clearly did not receive help from god or his angels, then ipso facto they must be in league with darker powers. the idea of some kind of a formal agreement with a demonic being is suggested in the writings of early church fathers like origen, but is not fully developed until the time of augustine. aquinas, who would later become the catholic church s official theologian, reaffirmed this

LIBER CCXLII AHA

oneness is. yet even in this, my son, thou shalt not do amiss if thou restrain the expression, shoot thy glance to rapture fs darkling root, discarding name, form, sight, and stress even of this high consciousness; pierce to the heart! i leave thee here: thou art the master. i revere thy radiance that rolls afar, o brother of the silver star! olympas. ah, but no ease may lap my limbs. giants and sorcerers oppose; ogres and dragons are my foes! leviathan against me swims, liber ccxlii 26 and lions roar, and boreas blows! no zephyrs woo, no happy hymns paan the pilgrim of the rose! marsyas. i teach the royal road of light. be thou, devoutly eremite, free of thy fate. choose tenderly a place for thine academy. let there be an holy wood of embowered solitude by the still, the rainless river

LIBER LVII

tified by qabalah; 156 is not one of the a priori helpful numbers. it is rather a case of the qabalah illuminating st. john.s intentional obscurity. 165. 11 xv should be a number capricorni pneumatici. not yet fulfilled* 201. ra, light (chaldee. note 201= 3 67, binah, as if it were said .light is concealed as a child in the womb of its mother. the occult retoret of the chaldean magi to the hebrew sorcerers who affirmed rwa, light, 207, a multiple of 9. but this is little more than a sectarian squabble. 207 is holy enough. 206. rbd, the word of power. a useful acquisition .the gateway of the word of light. 210. upon this hoiest number it is not fitting to dilate. we may refer zelatores to liber vii. cap i, liber legis cap. i, and liber 418.72 but this was only revealed later. at first i had

LIBER MMM

egotistical identification, fear of failure, and the reciprocal desire not to achieve desire, arising from our dual nature, destroy the result. therefore, when selecting topics for concentration, choose subjects of no spiritual, egotistical, intellectual, emotional, or useful significance- meaningless things. object concentration the legend of the evil-eye derives from the ability of wizards and sorcerers to give a fixed dead stare. this ability can be practiced against any object- a mark on a wall, something in the distance, a star in the night sky- anything. to hold an object with an absolutely fixed, unwavering gaze for more than a few moments proves extraordinarily difficult, yet it must be persisted in for hours at a time. every attempt by the eye to distort the object, every attempt

LUCIFERIAN SORCERY

e at the same time. the sabbat is paralleled in morocco by the ancient meeting of spirits called the zabbat, translating the forceful or powerful one, and those who attended this occasion are called kafan, meaning the winding sheet, from which is worn by the participants and may only be white. the choice of white is representative of the very sheet they will be buried in. in these gatherings, the sorcerers themselves chanted the moslem prayers backwards, invoking al aswad (known as the black one) and marked themselves with the ritual knife called the al-dhamme which means bloodletter. the ritual itself moved on with the sorcerers dancing to the chant of iwwaiy, which they moved widdershins around which brought ecstasy and the winding sheets covered them. they used the al-dhamme to sacrific

forth to feed quietly from the profane sleeper. the ritual of going forth by night announces the separation of the spirit from the flesh, thus the witches sabbat is the supreme luciferian awakening, and it is when we become just as lucifer, who is the spirit of the air whom resides upon the astral plane. below lucifer is the puzzle of the black one, being baphomet. baphomet, being the god form of sorcerers and magickians of chaos and witches sabbat currents, is the model of union. consider lilith, the witch queen of the sabbat and of lillitu, the succubus and vampire phantoms and samael, the fire djinn which is considered the same as asmodeus, their infernal union is the manifestation and birth of baphomet. thus the horned one brings the wisdom of the earth (asmodeus-samael) and the spirit

LUCIFERIAN SORCERY AND SET TYPHON

goals. the alphabet of desire may be a useful tool of exploration to advance ones knowledge in the learning of herbs and their uses, astral projection, learning martial arts, understanding tarot correspondences, whatever it may be. the luciferian grimoires such as liber hvhi, luciferian witchcraft and book of the witch moon incorporate the alphabet of desire as the means of communication with the sorcerers' familiar, the `holy guardian angel' and `evil genius' of the cabbala. the 22 letters/paths of the qlippoth are presented in liber hvhi and interestingly enough, as one moves through the workings and rituals described in luciferian witchcraft, liber hvhi and book of the witch moon, there becomes little difference in the hga and evil genius, shadow and light become encircled and the self

MAGIC AND SPELLS

urges. and dissipations of energy give light and life and movement to everything. they are the stuff of life itself, and they would be present even if all living and once-living things on toril were stripped away to bare rocks. what some folk refer to as magic and wizards speak of as the art is the means by which some beings can call on the ever-present .energies and wield them to create effects. sorcerers do this instinctively through an innate gift and the incredible force of their personalities. bard songs waken echoes o the songs of beginning, the music of creation itself. wizard's construct processesspells- enabling them to bend the weave to their will in order to do what they desire. the divine power infusing any cleric holding the spells of her god or goddess can do the same, shapin

e users find difficult to detect, dispel, or counter, but the shadow weave user also becomes similarly unable to affect spells worked through the weave. shadow weave magic items magic items created by those who use the shadow weave are rare and dangerous. only the clergy of shar and shar's few arcane devotees create any number of shadow weave items. shadow adepts unalunknown to normal wizards and sorcerers. mages who come from competitive lands such as thay inevitably see ascensiol to magister as a way to become the most powerful wizard in faerun. they crave the special powers of the office to use them to slay old foes and potential rivals and to seize any magic that interests them. the violent history of the office reflects the ambitions of such deadly and selfish wizards. however, magist

ing a purer understanding of the art or a simple weapon other spellcasters lack. the temples of fallen deities and the ruins of ancient cities hold scrolls of powerful and dangerous spells, forgotten by the lesser clerics and wizards who populate faerun today. the spells and domains described in the player's handbook form the common knowledge of faer n's bards, clerics, druids, paladins, rangers, sorcerers, and wizards. any character may acquire these spells in the. usual fashion. the domains and spells described here represent the secrets and special knowledge available to certain groups and individuals, plus a few faer nian spells that have become common parlance among the land's spellcasters. t. cleric domains in addition to the domains described in the player's handbook, various deitie

, sor/wiz 2, trade 3 components: v, s, m/df casting time: 1 action range: touch target: creature touched duration: 1 hour/level saving throw: will negates (harmless) spell resistance: yes (harmless) the transmuted creature becomes more poised, articulate, and personally forceful. the spell grants an enhancement bonus to charisma of 1d4+1 points, adding the usual benefits to charisma-based skills. sorcerers and bards who receive eagle's splendor do not gain extra spells, but the save dcs for their spells increase. arcane material component: a few feathers or' a pinch of dung from an eagle. illusion (shadow) level: craft 6, gnome 6 components: v, s, df casting time: 1 action elminster's evasion evocation level: sor/wiz 9 components: v, s, m, f, xp casting time: at least 10 minutes (see text)

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

lance between the mandragora root and the human body was considerably accentuated. like most superstitions, the belief in the peculiar powers of the mandrake was founded upon an ancient secret doctrine concerning the true nature of the plant "it is slightly narcotic" says eliphas levi "and an aphrodisiacal virtue was ascribed to it by the ancients, who represented it as being sought by thessalian sorcerers for the composition of philtres. is this root the umbilical vestige of our terrestrial origin, as a certain magical mysticism has suggested? we dare not affirm it seriously, but it is true all the same that man issued from the slime of earth and his first appearance must have been in the form of a rough sketch. the analogies of nature compel us to admit the notion, at least as a possibil

the position formerly occupied by the initiates, and seized the reins of spiritual government. thus black magic dictated the state religion and paralyzed the intellectual and spiritual activities of the individual by demanding his complete and unhesitating acquiescence in the dogma formulated by the priestcraft. the pharaoh became a puppet in the hands of the scarlet council--a committee of arch-sorcerers elevated to power by the priesthood. these sorcerers then began the systematic destruction of all keys to the ancient wisdom, so that none might have access to the knowledge necessary to reach adeptship without first becoming one of their order. they mutilated the rituals of the mysteries while professing to preserve them, so that even though the neophyte passed through the degrees he co

and succubus, however, are evil and unnatural creations, whereas elementals is a collective term for all the inhabitants of the four elemental essences. according to paracelsus, the incubus and succubus (which are male and female respectively) are parasitical creatures subsisting upon the evil thoughts and emotions of the astral body. these terms are also applied to the superphysical organisms of sorcerers and black magicians. while these larv are in no sense imaginary beings, they are, nevertheless, the offspring of the imagination. by the ancient sages they were recognized as the invisible cause of vice because they hover in the ethers surrounding the morally weak and continually incite them to excesses of a degrading nature. for this reason they frequent the atmosphere of the dope den

s being largely responsible for the condition which is called physical disease. suggestive therapy was used with marked success by the priest-physicians of the ancient world. among the-american indians, the shamans--or "medicine men--dispelled sickness with the aid of mysterious dances, invocations, and charms. the fact that in spite of their ignorance of modern methods of medical treatment these sorcerers effected innumerable cures, is well worthy of consideration. the magic rituals used by the egyptian priests for the curing of disease were based upon a highly developed comprehension of the complex workings of the human mind and its reactions upon the physical constitution. the egyptian and brahmin worlds undoubtedly understood the fundamental principle of vibrotherapeutics. by means of

nized indian who compiled it derived his material are referred to as "the tale of human existence in the land of shadows, and, how man saw light and life" the meager available native records contain abundant evidence that the later civilizations of central and south america were hopelessly dominated by the black arts of their priestcrafts. in the convexities of their magnetized mirrors the indian sorcerers captured the intelligences of elemental beings and, gazing into the depths of these abominable devices, eventually made the scepter subservient to the wand. robed in garments of sable hue, the neophytes in their search for truth were led by their sinister guides through the confused passageways of necromancy. by the left-hand path they descended into the somber depths of the infernal wor

MASTERING WITCHCRAFT

den is about the best most of us can manage in these days, but this is where your imagination comes in and invests the place of working with all the mystery and terror sufficient to start your black juices flowing. the occasional grotesque statuette or bizarre print is all to the good. in fact, as a witch, you will be obliged to collect around yourself over the course of time a good complement of sorcerers trinkets. they don't necessarily have to be the genuine articles real skulls and goat's-foot candlesticks are hard to come by and somewhat expensive but seeing that atmosphere is so important, it is worth investing in the odd dime-store pacific island devil mask or reproduction of a medieval astrological chart. it will probably grow to be a passion with you as time passes, and you may so

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

ecometh diabolical, and from true philosophy turneth unto nigromancy.11 the which is wholly to be charged upon its followers, who, abusing or not being capable of that high and mystical knowledge do immediately hearken unto the temptations of sathan, and are misled by him into the study of the black art. hence it is that magic lieth under disgrace, and they who seek after it are vulgarly esteemed sorcerers. the fraternity of the rosie crusians thought it not fit to style themselves magicians, but rather philosophers. and they be not ignorant empiricks12 2 but learned and experienced physicians, whose remedies be not only lawful but divine. the brief introductory description (n.b. this is taken from several ms. codices, of which the four principal variations are here composed together in pa

MICHAEL FORD A RITE OF THE WEREWOLF

a or anus, which has a detailed amount of blood vessels. this would enter then the bloodstream. in the book demonomanie (1580) bodin wrote that witches rode a broom stick or black ram to the sabbat. as early as 1489 a writer called molitor mentioned wolves as a transport. in the goetia, amon is shown riding a wolf. in molitor s de lamiis a woodcut shows a witch riding a wolf, not to mention other sorcerers sitting astride a forked stick4. the infernal sabbat, being the antinomian self-love rite of sexual and psyche oriented self-deification, allows the passing of the shadow of the witch into an averse and more powerful state of being. belladonna was used also in salves to produce flying, in large amounts can easily kill. atropine is easily absorbed by the skin, which when mixed with fat en

, will often give salves to new initiates. a demonologist, pierre de lancre (1612) mentioned a goat-like figure, wearing a chasuble who read from a book bound in wolf s skin, which contained pages red, white and black. in commentarius de praecipibus divinationum generibus (1560) by casper peucer wrote of a story from latvia, of when werewolves take their forms to walk at night with the devil. the sorcerers are summoned to a conclave where all transform and go forth by night. the writer jean de nyauld in de la lycanthropie and metamorphosis and ecstasy and witches makes reference to an ointment with the following ingredients: the fat of a child (take away christian paranoia= animal fat, juice of water parsnip, soot and deadly nightshade. the unguent which was smeared on the inner thigh cont

ng to the dreaming flesh gathered by shadows. in the ancient lore of persian sorcery, with specifics to zoroastrianism, wolves were hated creatures which were said to be created by ahriman. the term khrafstra is a general word for noxious beasts, attributed to the druj or demons of the dragon ahriman. such imagery is used in the work of the black order of the dragon, a secret guild of witches and sorcerers who develop a left hand path initiatory guild based on (among others) persian sorcery and so-called black magick centered around the dragons ahriman and tiamat, who is of sumerian origin. the botd which is headed by a triad of witches called coven maleficia of the order of phosphorus have worked in vampyric areas of dreaming sorcery for some years. in the botd the initiate works through

MICHAEL FORD WITCHMOON

4 4 introduction 'darkside magic from an off-white perspective' by peter j. carroll, past grandmaster iot pact. we always advise our neophytes and initiates not to wake the elder gods, knowing full well that the best of them will rise to the bait and do so. the darkside glamour exerts a powerful charisma which every magician should explore and understand. since the dawn of history the training of sorcerers and shamans has included a 'harrowing of hell, a knowledge and power quest into the subconscious underworld of unspeakable desires and fears, and for good reason. any repressed desire will claw its way out of the dungeon at an inappropriate time or at an unguarded moment if left unacknowledged and unsolved. thus religious people have a propensity to commit exactly those enormities which

ics of vampirism and sorcery were made known to me at an early age through my dreams. at a later age i actually made a magickal connection, the result of this study in print is the book of the witch moon. this is meant to be a study guide to the night side, a non- christian dogma infested approach. the methods of witchcraft within this tome are of the darkest magick, when vampires, werewolves and sorcerers haunted the nights, doing their work and weaving webs in your dreams. we are still there, alive in your mythologies, alive in your mind. what is witchcraft in essence? is witchcraft the worship of nature, an earth religion? not completely. the tradition, which i have studied through and learnt, is the darker side of witchcraft, far more dangerous than traditional wiccan rites however the

eaves his or her flesh to take the form of an animal or vampyre spirit to celebrate the horned lord or black god of illumination and life upon earth will be once again whispered in the halls of the dead, our kind never died out or went away, we carried our lineal witch blood through the throes of time and space, covering the earth again in secrecy. 17 17 yelg paterson and the greatest of mythical sorcerers exist through those who take into their essence and mind the very witchblood which passes through astral lineage, to which your great heritage is all obtainable for your future work. chapter two the book of night -elementals of mind and space- vampiric or vampyric sorcery is a technique of evoking and directing energies which are qlipothic in nature and/or origin. the kabbalah defines th

d such shades are forced away from the body when you arrive back in the flesh. 59 59 the witches alphabet proves a powerful method of scribing ones own magical name on ones instruments of the craft, or inscribing sigils (if you wish a simple means of creating sigils. the witches alphabet, as it is known, is called theban. attributed to honorius, theban is an ancient script of runes from which the sorcerers of old inscribed many of their instruments and the inking of spells to hide from profane eyes. invoking the goddess- manifestation of the lunar current what is the connection between the zos kia cultus, thelema and witchcraft? the answer is the goddess, the all-prevailing woman who is the avatar of the gods, bringer of birth, life and death. through her eros and thanatos are united. the

c formula of the succubi or hecate should be inscribed on the pot/vessel. day three the night of the full moon. within the vessel place the sigil of hecate which should already be prepared, ashes and bone if possible. i) the virgin -hekas umpesha ur-rastu lil-ka zrazza encircle me by three, shadow wrap my being in the caul-shroud of your mark. triple mooned, blood drinking, beast like goddess, oh sorcerers of the flame of witch fire, i summon thy three fold shadow to attend me rise up, goddess of the dead! hecate, familiar and goddess of three shades, initiator and birth mother i summon thee! i cast now the circle in flour i evoke the hounds of the barrier, wolves created in the darkness do i call forth! by the first moon envelope me virgin goddess, i come unto you in the evening light. em

nce from the dark of winter the very first signs of the coming of spring and her king, lucifer. around the time of imbolg one may summon forth the essence of lucifera lilith as the goddess which bears the fruit of the earth, cain. implements which provide useful visualizations are the athame (each witch within the rite should possess one, sword, incense burner, consecration fluid (a bottle of the sorcerers' blood, not animal blood mind you, specifically the life fluid of your very own self) all sabbat rites should be opened with the witches' sabbat text, adapted from ao spare's ritual (8, proving most effective for those of burgeoning inspiration. the particular version of the witches' rune pertaining to coven nachttoter is as follows: such words i advise be altered to suit the individual

ition flourished from tongue to mind, so did the growing psychic strength of the witch. this is still the case, with slight differences due to the modern view point and increase of information. the energies available are balanced positive and negative, thus eminently suited for growth. the renewed tradition now opens doors to the mind unknown for thousands of years. we are relinked with the 82 82 sorcerers of babylon and egypt, who passed on the cups of witch blood to those psychically connected or of lineal descent. rites on the equinox should be employed to benefit the coven or individual witch, so that balance is achieved. these goals have plentiful magickal energy to employ, will and athame- the cause of change and passion! approach the equinox with the witches rune and, according to y

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ed that usurpation had occurred on atlantis, rul-ing despots feared for themselves and for their exposure and expulsion. through theadroit use of manipulation and propaganda, they turned the people against the new-comers, often engaging them in battle. in this endeavor the use of betrayers was espe-cially useful. they spread false rumors that the newcomers were not returning saviors,but dangerous sorcerers who would steal the children and bring disease (all things thatthe tyrant masters were themselves engaged in).all over the world, we have then one of two possible outcomes. either the free onestriumph, banishing, imprisoning, or killing the evil ones, or alternatively, the evil onesprevail to continue cruel, inhumanitarian regimes. in this latter scenario, the freedatlanteans would be ki

ct dna samplesfrom the mummies to further their present nefarious necromantic experiments. the serpents possess great knowledge of geomancy and constructed their sites andcities with precision. the nazca lines in peru and the glastonbury and kingston zodi-acs are evidence of this knowledge. the secret fraternities have preserved these geo-metric secrets for many centuries. later, as the atlantean sorcerers gained power againand were successful in infiltrating a culture established by their humane scions, theywould instigate the atrocity of human sacrifice. appearing and presenting themselvesas the gods of the fathers, they would seduce and then ritually slaughter countlessthousands. the unfortunate victims would not resist, as they were under the impres-sion that the gods were angry with t

ain thesepeople as we find them to a perfectly ideal life just as they are. so we will organize our chil-dren into a little community and teach them to do in a perfect way the things their fathersand mothers are doing in an imperfect way in the home, in the shop and on the farm (repre-sentative of the rockefeller general education board) there is a premise or a clause in the lexicons of the black sorcerers that they do in factobey. it is obligatory for them to tell us in one way or another what their machinationsand designs are, and what is happening or ever going to happen to their prospectivevictims. and they are letting us know right now, often by way of the media, but the so-called good are persistently unable to read the signs, being symbolically illiterateand recalcitrant. therefore

lanet, that no matter what they do they are forever chained to the pit. in this case, they begin torule the world with unmitigated tyranny, relentlessly and openly. the human race loses whateverprivileges it had while its utility was beneficial. now they are deprived and slaughtered and turneven upon themselves. debauchery is everywhere and the planet is handed over to the perverse sci-ons of the sorcerers of atlantis. we sink into chaos of unimaginable proportions, with all therepressed, dark content of consciousness in full view and without restraints of inner or outerauthority.this is the bridges to babylon outcome.2the third outcome is that the good under the weight of the yoke finally rise against their oppres-sors, actively preventing them from ever leaving and taking their evil else

webuy have names that mean nothing in english? what are the occult techniquesused by corporations and governments to manipulate and control the humanmind? in this so called age of entertainment are we owning our ownthoughts? how do we get back to being a symbol literate culture and personally find our own power symbols which bring us each back intoalignment with the creative intelligence? are the sorcerers and witch doctors really of the past? what are the real meanings of the words hollywood and media? why are tv programs called programs? find out how the major franchises use sacred geometry in their municipal positioning and why they and even banks are designed to subliminally represent churches.what do words like lexus, nissan, coke, visa, nike, fila, marlboro, etc, mean? why are corpor

MICHAEL W FORD THE VAMPIRE GATE

tal soul) vangh da va uz-d i (i shall raise up the daemon within) we drink from the sun at midnight, the blood congealed under a pale moon. we drink from the 14 ecstasies of the qlippoth, and leave strengthened and whole. we seek to go forth in the night in the form of the beast, drinking from the waters under the moon. we devour paradise and bath in the blood of the moon. our brothers are yatus, sorcerers of ahrimanic witchcraft; our sisters are pairikas, daughters of az. we are the people of the lie (druj, we are the those of demon-flesh awakened and ancient, forever seeking to further illuminate the black flame. our religion is sorcery, that which is ensorcelled by our practice of yatuk-dinoih (witchcraft. life is the great gift of ahriman, as isolate consciousness (the soul or psyche)

f blackened flame. arezura [avestan/pahlavi] arezurahe griva (arezura) in the bundahishin is called a mount at the gate of hell, whence the demons rush forth. arezura is the gate to hell in the alburz mountain range in present day iran. the north is traditionally the seat of ahriman, wherein the cold winds may blow forth. arezura from an initiatory perspective is the subconscious, the place where sorcerers may gather and grow in their arts, by encircling and manifesting their desire. m.n. dallah wrote in the history of zoroastrianism concerning a connection with demons holding mastery over the earth, their ability to sink below the earth and that such demons around the time of zoroaster walked the earth in human form. in the denkard, it is described that one who becomes a vessel for the ev

d sorcery. the development and practice of adversarial and opposing sorcery to encircle the witch or wizard in self-developed energy. the principle of darkness and the deva/druj (demon) worship of this sect was in seeming model form, that by becoming as darkness they developed a light within. see luciferian witchcraft- grimoire written by michael ford. yatus [avestan/pahlavi] a group of demons or sorcerers who practice yatukih sorcery and daeva- yasna. the yatus were led by akht-jadu, akhtya. they were also considered nomads in nature, wandering through all parts of persia practicing their religion. this term has no considerations to the zoroastrian religion, while the modern and separate practices described in liber hvhi and parts of luciferian witchcraft are manifestations of a new type

itualism. liber hvhi contains the 22 spheres of the infernal qlippoth, the methods of filling and draining those shells and the luciferian rites of the supper of cain, symbolic of the first satanist from the ancient hebrew texts relating to the devouring process from a symbolic and ritualistic approach. no matter what name the adversary has been called by, from the ancient persian cult of yatukih sorcerers ahriman or angra mainyu, his bride jahi or az, to the hebrew samael and lilith, the luciferian current has remained strong beneath those ancient cultures. liber hvhi is a grimoire written from ancient religious texts such as the avesta and various cabbalistic writings. the result is a powerful luciferian ideology and methodology of ritual and daily-life practice which transforms the mind

MICHAEL WYNN THE SOUL TRAVELERS

ss, to be reborn within the womb of babalon, then came he unto me abiding in my virgin heart, its lord and lover- aleister crowley magic in theory and practice the sabbat [4.3] the sabbat is a gathering of witches, warlocks, demons, and, in the earthly sabbat, even humans. there are generally 2 types of gatherings that are called sabbats; the celestial sabbat, and the infernal sabbat. even though sorcerers are always congregating in their astral bodies, there are 4 major meetings a year, and these meeting are called the sabbats. the celestial sabbat is a gathering of astral beings in a place called, and associated with, the sphere of saturn. it s also worth noting that shabbathai is saturn in hebrew; it is likely that the words sabbat and sabbath derive from the hebrew word shabbathai. fur

etypal forms whose image is predetermined. god forms must be used with caution, however, as the nature of the magician will slowly be consumed by the nature of the ancient god or animal frequently invoked. the field of astral energy that changes one s appearance is called glamour--michael wynn's "the soul travelers" 69 the sabbats are a celebration of all that is wicked and unholy; allowing these sorcerers to indulge in things they can not in their day-lives (his day-life being a suit-n-tie government job, for instance. it is a massive gathering of demons and humans who have come to fornicate and make merry with each other. many of the stories and accounts of what occurs at the sabbat comes from modern-day satanic texts, and from records of the witch trials and inquisitions of the middle a

MICHAEL W FORD NOX UMBRA

vampyre queen lilith lilith is the mother of the vampyrie myth, as well as the symbol of fountainhead of the daemonic feminine. the witch queen is represented as a partial woman with beast like lower half, owl claws and a hypnotic stare. within her caves by the red sea, the darkness of the earth, the gateway of the demonum she breeds phantoms, shades and lilitu, sexual daimons which cater to the sorcerers who work in her veil. the daemonic feminine itself is defined as instinct, the knowledge of emotion and how one may control their deepest desires. this instinct is the primal aspect of the animals of the earth, how their mind's work, the intuition, understanding, graciousness and ferociousness when the animal hunger emerges. the vampyric and daemonic feminine is the point of intellect wh

d the white candle "i initiate myself on the serpent's hidden path i awaken to the shadows ofahriman i am embraced by the cold and fiery embrace ofaz in the darkness i am born, of the vampyres kiss in the light of dawn i emerge- awake in the flame of the dragon -djinn so it is done! the gates of arezura this is a ritual from which the initiate opens the gates of hell, that is the meeting place of sorcerers and witches- those who travel into the darkness and flame of the sabbat. the gates of arezura is the initiatory point of which "i" is revealed and may become. you will realize your goals, your potentials and weaknesses to emerge to one who is becoming as ahriman. as ahriman is a form of the adversary in a primal sense, the darkness of being is to be explored and perceived as an extension

drinks of the graal of ahriman and az, serpent and wolf. this inversion leads to the strengthening of self under the activity of encircling belief into tangible form. one should prepare for the ritual of arezura by a deep introspection, becoming aware of what you wish to achieve and become. you master the self through the entry and exploration of the gates of hell- it is also the meeting place of sorcerers, witches and daevas (demons) of the fiery darkness. it is where dreams become flesh. the invocation- facing the north, the direction of arezura i summon thee, gateway of arezura that you shall open forth to me hail unto thee ahriman, lord of flame and shadow dweller in the dark places of the earth lord and creator of wolves, serpents and toads. as the night comes forth, you shall attend

ONYX TABLET OF SET

to deal with substance abuse in either themselves or others. let's begin by killing afew myths, shall we? the popular figure of the drug or alcohol addict is a guy lying in the gutter clutching a paper-covered bag containing a bottle of thunderbird. here's a better picture: intern of the year, a successful lawyer, priest curt rowlett, magus don webb, ipsissimus aleister crowley. addicts make good sorcerers. they can put on any number of masks. they can lie to anyone--especially themselves. they generally do a good deal more in the world than their non-addicted fellows (try having a $300.00 a day habit, it does great things to your earning power. drugs, alas, do open the magical link. they blur subjective and objective realities, n o doubt about that. but they end the secret of setian magic

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

tripped away no matter what and the core be revealed even more so in this manner. the luciferian character is successful in the method of magick and ascension once he or she would master both black and white magick. chaos magic is of interest in it's diversity, however one must go beyond such methods to train the self in will and develop a strength of discipline which often ignored by many modern sorcerers. ascend through stamina and willful direction, not mere impulse and unevaluated circumstance. egotism however is a possible flaw and over estimation of self. as the luciferian is evolved and continues growing one must be in check with the ego. it should be understood that often the most humble will comprehend a greater knowledge of self. crowley often defined "black brothers" as those wh

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

d-mem, h i.e, of the last two letters of the name elokim. one of the three channels of life-force in the neck, we said, is the set of two blood vessels the supply the brain with blood. these evidently signify the two states of gevurah embodied in egypt. since the forces of evil seek to appropriate the holy life force in these blood vessels, they were smitten with blood. of the plague of lice, the sorcerers of egypt said, git is the finger of g-d, h because the numerical value of the word for glice h [kinim] is 120, corresponding to the 120 [permutations of] the name elokim. since they could not produce them, they said that this plague was from the name elokim. perhaps this means that they understood that here, too, they were being deprived of their power, which originated in the name eloki

h5 that laban the aramean was reincarnated as balaam son of beor, for beor was laban fs son and balaam fs father. this whole family was [derived] from the one common source we have mentioned; they were all impurities from the soul of moses. this includes laban, beor, balaam, and [balaam fs] two sons yunus and yumbruce that are mentioned in the zohar.6 therefore, they were all great magicians and sorcerers, without equal anywhere in the world. if moses embodied the power to take divine insight and make it relevant, we may assume that magic is a perversion of this power. magic is the combining of disparate forces in nature that appear at first unconnected and unrelated and harnessing them to produce results. this is possible only if the one attempting to manipulate these powers possesses so

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

o homer, who outlines its plan and chief figures on the shield of achilles, with minute precision. but the gracious homeric fictions replaced too soon in popular memory the simple and abstract truths of primeval revelation. humanity clung to the form and allowed the idea to be forgotten; signs lost power in their multiplication; magic became corrupted also at this period, and degenerated with the sorcerers of thessaly into the most profane enchantments. the crime of oedipus brought forth its deadly fruits, and the science of good and evil erected evil into a sacrilegious divinity. men, weary of the light, took refuge in the shadow of bodily substance; the dream of that void which is filled by god seemed in their eyes to be greater than god himself, and thus hell was created. when, in the c

n32 the doctrine of transcendental magic tle of fine wool, setting his feet thereon and drawing it over his head. then he bent his back in semicircular fashion, and closed his eyes, after performing certain rites probably magnetic passes and sacramental words, designed to fix imagination and determine the action of will. the woollen mantle is of great use in magic and was the common conveyance of sorcerers on their way to the sabbath, which proves that the sorcerers did not really go to the sabbath, but the sabbath came to the sorcerers, when isolated in their mantle, and brought before their translucid images analogous to their magical preoccupations, combined with reflections of all kindred acts accomplished previously in the world. this torrent of universal life is represented also in r

ions; by the same means, but pursuing a contrary course, spirits may be terrified and disturbed. these substances, of themselves magnetic and magnetized further by operators, are what people term philtres and enchanted potions. but we shall not enter here upon this dangerous aspect of the practice, which cornelius agrippa himself terms venomous magic. it is true that there are no longer pyres for sorcerers, but always, and more than ever, are there penalties dealt out to malefactors. let us confine ourselves therefore to stating, as the occasion offers, the reality of such power. to direct the astral light we must understand also its twofold vibration, as well as the balance of forces termed magical equilibrium, expressed in the kabalah by the senary. considered in its first cause, this eq

librium explains the great and primeval mystery of the existence and relative necessity of evil. this relative necessity gives, in black magic, the measure of the power of demons or impure spirits, to whom virtues practised upon earth are a source of increased rage and apparently of increased 34 the doctrine of transcendental magic power. at the epochs when saints and angels work miracles openly, sorcerers and fiends in their turn operate marvels and prodigies. rivalry often creates success; we lean upon that which resists. 35 vii z g the fiery sword netsah gladius the septenary is the sacred number in all theogonies and in all symbols, because it is composed of the triad and the tetrad. the number seven represents magical power in all its fullness; it is the mind reinforced by all element

sion and explaining, while in no wise morally justifying, the amorous peculiarities of anacreon or sappho. a skilful magnetizer should take all these subtle distinctions into account, and we shall provide in our ritual the rules for their recognition. there are two kinds of realization, the true and the fantastic. the first is the exclusive secret of magicians, the other belongs to enchanters and sorcerers. mythologies are fantastic realizations of religious dogma; superstitions are the sorcery of mistaken piety; but even mythologies and superstitions are more efficacious on human will than a purely speculative philosophy apart from any practice. hence st. paul opposes the conquests of the folly of the cross to the inertness of human wisdom. religion realizes philosophy by adapting it to t

rays or reflections. in this same light our dreams come to us; it is this which befools the insane and misguides their dormant judgement in pursuit of the most bizarre phantoms. to insure vision without illusion in such light, a powerful will must help us to isolate reflections and attract rays only. to dream awake is to see in the astral light, and the orgies of the sabbath, described by so many sorcerers in their criminal trials, came to them solely in this manner. the preparations and the substances used to obtain this result were often horrible, as we shall see in the ritual, but the result itself was never doubtful. they saw, they heard, they handled the most abominable, most fantastic, most impossible things, we shall return to this subject in our fifteenth chapter; at the present mo

rre nature and even atrocious character of the operations in black magic, as practised by the ancients and in the middle ages, the diabolical masses, administration of bewitchments 77 sacraments to reptiles, effusions of blood, human sacrifices and other monstrosities, which are the very essence and reality of goetia or nigromancy. such are the practices which from all time have brought down upon sorcerers the just repression of the laws. black magic is really only a graduated combination of sacrileges and murders designed for the permanent perversion of a human will and for the realization in a living man of the hideous phantom of the demon. it is therefore, properly speaking, the religion of the devil, the cultus of darkness, hatred of good carried to the height of paroxysm: it is the in

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

genesis is eternally true, and god permits the tree of knowledge to be approached only by those men who are sufficiently strong and self-denying not to covet its fruits: ye therefore who seek in science a means to satisfy your passions, pause in this fatal way: you will find nothing but madness or death. this is the meaning of the vulgar tradition that the devil ends sooner or later by strangling sorcerers. the magus must be impassible, sober and chaste, disinterested, impenetrable and inaccessible to any kind of prejudice or terror. he must be without bodily defects and proof against all contradictions and all difficulties. the first and most important of magical operations is the attainment of this rare pre-eminence. we have said that impassioned ecstasy may produce the same results as a

nhappy men of learning are no longer murdered on the faith of a few distraught fanatics or hysterical girls. for the rest, let it be understood clearly that our undertaking is concerned with curious studies and not with an impossible propaganda. those who may blame us for daring to term ourselves magician have nothing to fear from the example, it being wholly improbable that they will ever become sorcerers. 22 chapter iii the triangle of pantacles the abbot trithemius, who in magic was the master of cornelius agrippa, explains, in his steganography, the secret of conjurations and evocations after a very natural and philosophical manner, though possibly, for that very reason, too simply and too easily. he tells us that to evoke a spirit is to enter into the dominant thought of that spirit

me not. i shall labour to improve myself as to anything that vexes thee. i pray and will still pray, with thee and for thee. pray thou also both with and for me, and return to thy great slumber, expecting that day when we shall awake together. silence and adieu! h we must not close this chapter without giving some details on black magic for the benefit of the curious. the practices of thessalian sorcerers and roman canidias are described by several ancient authors. in the first place, a pit was dug, at the mouth of which they cut the throat of a black sheep; the psyllae and larvae presumed to be present, and swarming round to drink the blood, were driven off with the magic sword; the triple hecate and the infernal gods were evoked, and the phantom whose apparition was desired was called u

im the meat, and himself shared the meal of charity, thus transforming the very flesh which the jews regard as of all most impure into a feast of penitence, transcending the material law by the spirit of the law itself, and proving himself a true and intelligent disciple of the man- god, who hath established his elect as the monarchs of nature in the three worlds. 81 chapter xv the sabbath of the sorcerers we recur once more to that terrible number fifteen, symbolized in the tarot by a monster throned upon an altar, mitred and horned, having a woman's breasts and the generative organs of a man. a chimera, a malformed sphinx, a synthesis of deformities. below this figure we read a frank and simple inscription. the devil. yes, we confront here that phantom of all terrors, the dragon of all t

again a serpent with the head of lion or bull; but in all cases he bears invariably the same attributes of light, even as our goat, which cannot be confounded with fabulous images of satan, owing to the sign of the pentagram. let us affirm categorically, to combat the remnants of manichaeanism which are appearing sporadically among christians, that as a superior personality and the sabbath of the sorcerers 83 power satan does not exist. he is the personification of all errors, perversities and consequently of all weaknesses. if god may be defined as he who exists of necessity, may we not define his antagonist and enemy as necessarily he who does not exist at all? the absolute affirmation of good implies an absolute negation of evil: so also in the light, shadow itself is luminous. thus, er

n were mad enough to halve god; the star of solomon was separated into triangles, and the manichaens imagined a trinity of night. this evil god, product of sectarian fancies, inspired all manias and all crimes. sanguinary sacrifices were offered him; monstrous idolatry replaced the true religion; black magic traduced the transcendent and luminous magic of true adepts, and horrible conventicles of sorcerers, ghouls and stryges took place in caverns or desert places, for dementia soon changes into frenzy and from human sacrifices to cannibalism there is only one step. the mysteries the sabbath have been described variously, but they figure always in grimoires and in magical trials. the revelations made on the subject may be classified under three heads: 1. those referring to a fantastic and

object the operations of black magic. for a large number of unhappy men and women, given over to such mad and abominable practices, the sabbath was but a prolonged nightmare, where dreams appeared realities and were induced by means of potions, fumigations and narcotic frictions. baptista porta, whom we have signalized already as a mystifier, gives in his natural magic, a pretended recipe for the sorcerers' unguent, by means of which they were transported to the sabbath. it is a composition of child's fat, aconite boiled with poplar leaves and some other drugs, the whole mixed with soot, which could not contribute to the beauty of the naked sorceresses who repaired to the scene anointed with this made. there is another and more serious recipe given the same author, which we transcribe in l

ROBERT KIRK WALKER BETWEEN WORLDS

less a person than samuel pepys, who was at that time the spy-master for king charles ii, and very influential in the http//www.dreampower.com/kirk_wbw/pg_vi.htm (4 of 6 [10/9/2001 12:32:27 am] robert kirk- walker between worlds(pages vi-xiv) rebuilding of the royal navy and establishing new scientific research.[6] pepys had already investigated, at some risk to himself certain spanish seers and sorcerers, who were renowned for seeing at a distance. it seems that the second sight, in britain as well as spain, was taken seriously enough to merit its assessment as a military weapon- modern studies along similar lines have been carried out by both the usa and the ussr, and there has long been an unconfirmed rumor that britain has a well-established 'esoteric' research group under governmenta

RUBY TABLET OF SET

d with water 2. isis as the dark mystery sirius, the origin of mankind representing the esoteric earth 3. earth 4. lion goddess, wisdom in action, fire 5. goddess of all darkness, associated with air pure science transfinitudes in "the kaliyuga pylon study guide" there is a question about aleph-nought. recently an adept asked me to explain this idea and its relevance to setian philosophy. to many sorcerers and witches of the l.h.p, the mathematical sciences appear dry and difficult. yet setians can find dark inspiration in this seemingly-secular topic. in the last hundred years such obscure sciences have driven a stake through the heart of classical theology. the finitude of man, relative to the infinite nature of god, is a basic premise embedded in western monotheism. it was not a philoso

s classification: v2- a15.2- 1 author: john j. felczak iii date: september 28, xxvi html revision: oct 07, 1997 ce subject: thelema reading list: life, both magical and mundane. to know this purpose and focus one's thoughts, words, and deeds towards its accomplishment is to gain control of one's life, with the calm sense of inner certainty, empowerment and mastery that this implies. as night-side sorcerers who walk the left-hand path, we are united by certain common goals such as personal growth and self-empowerment (xeper, pursuit of hidden knowledge and forbidden mysteries (runa, obtaining for ourselves the satisfaction of our desires (indulgence, and ultimately, the realization of a superhuman and god-like state of being (xem. as that great satanic philosopher friedrich nietzsche once s

eath. we go forth on our secret journeys. let us find truth and become it. h the formula of the dark graal keeper of the graal: gwhat is the secret of the graal? whom does it serve? h participants: git serves the prince of darkness, and the dark brotherhood of his elect. h keeper of the graal: gecce vinum sabbatti! behold here the nectar of the great old ones, the wine of the black sabbath of the sorcerers of eld. this is the grail of the undefiled wisdom. this is the horn from which all inspiration flows. in it is blended the might and main of the mead dripping down from valhalla. in it is the very essence of life everlasting. h keeper of the graal partakes of the sacrament and then brings the chalice to each participant in turn. the summoning of the elements keeper of the elements faces

ne of destruction. once again the fire that destroys can also purify. upon the comprehension of myself the seed of potentiality became reactive to my self induced stimuli, and i took the necessary steps to manipulate my environment in the direction most suitable for my own initiation. it has been a difficult process of blundering about, wondering how all of my own work could fit in with the other sorcerers that i had come to know. another card that i worked with during this period was the knight of wands. looking at the card one sees the knight on horseback; in his hand he holds the outburst of the yod flame seen previously in the ace. in this card there is now direction and control. all the energies are going forward with a fiery intensity. the horse upon which the knight rides leaps forw

ii date: march, xxviii html revision: nov 29, 1998 ce subject: skinwalking; native american (s.w) black magic reading list: traditional dinee. they are credited with murder, crop failures, incest, miscarriages, illness, too much rain, not enough rain, disasters (natural and not, and communication with wolves, bears, snakes, and lightning. they are the "bogeymen" of the dinee. in reality they are sorcerers- black magicians who seek forbidden knowledge. i will go into this "forbidden knowledge" later. when dealing with skinwalkers and their rituals, it is imperative that we understand the cultural implications. many dinee live in primitive conditions by choice (ie: no electricity, plumbing, or running water. they live in harmony with nature, with little or no change from generation to gener

SABBATIC KABALA OF THE CROOKED PATH

n lusts. in this cell the secrets of the blood-pacts stemming from our venerated master cain, the forger of the in-between are set forth. the general importance of bloodbounds in flesh as well as in spirit are set forth as important components of the adepts search for completion. the importance of the witches blood, either inherited by family-tradition or inherited through the spiritual family of sorcerers that recognize the witches blood within the adept- the blood is still important, to become one with the line of transmission. blood is life and this fluid has been revered by all religions in all ages as a profound transmitter of the people s prayers to the god and through the giving of blood the desired effect of the prayer. this cell speaks of chuaylil- the bloodthirsty god and the imp

SAPPHIRE TABLE OF SET MAIN

achieves rebirth by becoming the disciple of his disciple- and the disciple achieves immortality by finally "getting" and then demonstrating the lesson of his guru. this exchange is beyond what can be had reading about a philosophical concept, however helpful, or engaging in debate and discussion with well-meaning enlightened people. georges dumezil once pointed out "within the corporate body of sorcerers, the disciple is just as important as his master as concerns the continued transmission. of the supernatural knowledge that is its commonwealth and its justification. each needs the other (cited in david gordon white's _the alchemical body: siddha traditions in medieval india *initiation is real-world testable. primates appear to be hard-wired to travel in packs, and a good deal of our "

SAPPHIRE TABLET OF SET

achieves rebirth by becoming the disciple of his disciple- and the disciple achieves immortality by finally "getting" and then demonstrating the lesson of his guru. this exchange is beyond what can be had reading about a philosophical concept, however helpful, or engaging in debate and discussion with well-meaning enlightened people. georges dumezil once pointed out "within the corporate body of sorcerers, the disciple is just as important as his master as concerns the continued transmission. of the supernatural knowledge that is its commonwealth and its justification. each needs the other (cited in david gordon white's _the alchemical body: siddha traditions in medieval india *initiation is real-world testable. primates appear to be hard-wired to travel in packs, and a good deal of our "

SATANGEL

tten with the assumption that the diabolist has been ordained. these grimoire were as essential to the passing on of the black art as any initiatory lineage, and were not easy to come by. the quest to obtain such would often involve long journeys to foreign lands, the exchange of quite vast amounts of money, and occasionally the loss of life. hence the devils and angels summoned by them, like the sorcerers that used them, had great respect for the mere obtainment of such a volume. this in itself would be enough to create a powerfully charged object. yet even more literally, there were grimoire that actually stated their own sentience, giving instruction as to its awakening, binding to the summoner s will, and required sacrifices and prayers for the spirit s care and keeping. this is a port

aside from theories as to the source of the necronomicon in a document of esoteric freemasonry owned by his father, lovecraft was himself a very strange man. the ideas he expressed as fiction originated in the nightmares he was plagued with. through dreaming, fiction, speculation, and magick, this infamous grimoire has earthed itself. this is purely in keeping with the goetic tradition, and many sorcerers strive to manifest material by similar means. the spirits speak to us through our dreaming minds, this they have done from the beginning. such have been the origins of the deepest, most profound initiations. chapter one; shining ones the hierarchy of heaven in comprehending the nature of the devils and demons that are traditionally the source of the black witchcraft power, it is necessar

e light becomes everything good. in the book of jubilee, compiled approximately a hundred years after the old testament, this shadow has acquired the title of mastema, a hebrew word meaning adversity. from this moment it is this accusing angel that becomes responsible for all the darker things previously imputed to god. it was the mastema who hardened the pharoah s heart and assisted the egyptian sorcerers against israel. this is reflected in the book of job. satan has been speaking ill of job, and god gives him permission to afflict job as a way of testing him. satan destroys not only job s property, but takes away his health and slays his numerous sons and daughters. origen of alexandria, an influential early greek christian theologian, stipulates a spiritual evolutionary theory concerni

of god. he is also identified as the angel of death in apocalyptic writings, a name of satan from the third century onwards. identified by enoch as the chief of the satans. known as a great serpent with twelve wings (ie grigori) he is also accused of causing the fall of eden, and of fathering cain. isaiah, in his visit to heaven, saw the hosts of sammael squabbling with each other. prince amongst sorcerers, a handsome redheaded young man of intense beauty, with an intense appreciation for human art. indeed he is said to have been the first art critic. he is also most well known for his erotic relations with lilith. together, they are identified as the lord and lady of black witchcraft. sar& salim (syrian, sar means dawn. gods of the morning and evening stars (sar appears in isaiah 14:12, a

natured).the name probably derives from se irim. segal (grimorium verum. a subordinate spirit of lucifer. has power to cause all manner of prodigies visibility, both natural and supernatual. se irim, sahirim (hebrew sa ir, meaning hairy goats. demons in the shape of goats, to whom the children of israel offered sacrifice (leviticus 17:7. selene (greek. also called mene, moon, a tutelary deity of sorcerers and magickians, fused with hekate and artemis, the romans knew her as luna. later, she is identified as a queen of hell. serguthy (grimorium verum. a subordinate spirit of satanachia. has power over wives and virgins, when the occasion is favourable. seth (hebrew, transgression. the third child of adam and eve, after the desasterous relationship of cain and abel. a curious parallel exist

SATANIC BIBLE

ts, and banshees would come forth and hold their wild revels, symbolizing the fruition of the spring equinox. halloween- all hallows' eve, or all saints' day- falls on october 31st or november 1st. originally, all hallows' eve was one of the great fire festivals of britain at the time of the druids. in scotland it was associated with the time when the spirits of the dead, the demons, witches, and sorcerers were unusually active and propitious. paradoxically, all hallows' eve was also the night when young people performed magical rituals to determine their future marriage partners. the youth of the villages carried on with much merry-making and sensual revelry, but the older people took great care to safeguard their homes from the evil spirits, witches, and demons who had exceptional power

who would usually retire at 11 o'clock in the evening, and rise at 7 o'clock in the morning. the most effective time to perform a ritual would be about 5 o'clock in the morning, or two hours before the recipient awakens. it is to be emphasized that the magician must be at his peak of efficiency, as he represents the "sending" factor when he performs his ritual. traditionally speaking, witches and sorcerers are night people, and understandably so. what better schedule on which to live, for the sending of thoughts towards unsuspecting sleepers! if only people were aware of the thoughts injected into their minds while they slept! the dream state is the birthplace of much of the future. great thoughts are manifest upon awakening, and the mind that retains, in conscious form, these thoughts, sh

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

f which, or both, may be 'dipped into' for personal edification and to provide oneself with an 'image. all lh paths are ordeals- they involve self-effort over a period of years. they are also dark, and involve the individuals who follow them going to and beyond the limits all societies impose. that is, they are sinister or 'evil, they involve real sinister acts in the real world- not a playing at sorcerers or sorceresses. certain individuals and certain organizations who claim to belong to the lhp have tried to dispel the 'evil' that surrounds the lhp and satanism- by denying the very real evil nature of these paths. however, what do these imitation satanists, these posturing pseuds, think satanism is if not 'evil? if satanism is not evil, what is [or, more precisely, if satan is not evil

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

o the interior chamber, and proceeded to explain to him certain chemical operations which, though extremely simple in themselves, glyndon soon perceived were capable of very extraordinary results "in the remoter times" said mejnour, smiling "our brotherhood were often compelled to recur to delusions to protect realities; and, as dexterous mechanicians or expert chemists, they obtained the name of sorcerers. observe how easy to construct is the spectre lion that attended the renowned leonardo da vinci" and glyndon beheld with delighted surprise the simple means by which the wildest cheats of the imagination can be formed. the magical landscapes in which baptista porta rejoiced; the apparent change of the seasons with which albertus magnus startled the earl of holland; nay, even those more d

the gates forever? dost thou not comprehend, at last, that it needs a soul tempered and purified and raised, not by external spells, but by its own sublimity and valour, to pass the threshold and disdain the foe? wretch! all my silence avails nothing for the rash, for the sensual, for him who desires our secrets but to pollute them to gross enjoyments and selfish vice. how have the imposters and sorcerers of the earlier times perished by their very attempt to penetrate the mysteries that should purify, and not deprave! they have boasted of the philosopher's stone, and died in rags; of the immortal elixir, and sunk to their grave, grey before their time. legends tell you that the fiend rent them into fragments. yes; the fiend of their own unholy desires and criminal designs! what they cove

isordered. a wild, desperate, half-savage air had supplanted that ingenuous mien, diffident in its grace, earnest in its diffidence, which had once characterised the young worshipper of art, the dreaming aspirant after some starrier lore "is it you" she said at last "poor clarence, how changed "changed" he said abruptly, as he placed himself by her side "and whom am i to thank, but the fiends the sorcerers who have seized upon thy existence, as upon mine? viola, hear me. a few weeks since the news reached me that you were in venice. under other pretences, and through innumerable dangers, i have come hither, risking liberty, perhaps life, if my name and career are known in venice, to warn and save you. changed, you call me! changed without; but what is that to the ravages within? be warned

no bones of sending watt to the stake, had he heard him speak of the steam-engine. but viola, as untutored as himself, was terrified by his rough and vehement eloquence, terrified, for by that penetration which catholic priests, however dull, generally acquire, in their vast experience of the human heart hourly exposed to their probe, bartolomeo spoke less of danger to herself than to her child "sorcerers" said he "have ever sought the most to decoy and seduce the souls of the young, nay, the infant" and therewith he entered into a long catalogue of legendary fables, which he quoted as historical facts. all at which an english woman would have smiled, appalled the tender but superstitious neapolitan; and when the priest left her, with solemn rebukes and grave accusations of a dereliction

SIR WALLIS BUDGE EGYPTIAN MAGIC

y qualified man; such words might be written upon some substance, papyrus, precious stones, and the like, and worn on the person, when their effect could be transmitted to any distance. as almost every man, woman, and child in egypt who could afford it wore some such charm or talisman, it is not to be wondered at that the egyptians were at a very early period regarded as a nation of magicians and sorcerers. hebrew, and greek, and roman writers referred to them as experts in the occult sciences, and as the possessors of powers which could, according to circumstances, be employed to do either good or harm to man. from the hebrews we receive, incidentally, it is true, considerable information about the powers of the egyptian magician. saint stephen boasts that the great legislator moses "was

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

the six-pointed star, babylonian witchcraft, and the hollywood perdition of jerry seinfeld and associates he said furthermore unto me, son of man, seest thou what they do? even the great abominations that the house of israel committeth here. ezekiel 8:6 kabbalism is a system of jewish mysticism and magic and is the foundational element in modern witchcraft. virtually all of the great witches and sorcerers of this century were kabbalists. william j. schnoebelen, in the dark side of freemasonry in the decades of the 70s, 80s, and 90s, the hottest spiritual trend was the new age movement. as we move forward through the first decade of the 21st century, the latest cure-all spiritual phenomenon seems to be the jewish cabala (or kabbalah. the cabala is not new, of course. it's been around for c

hodox judaism which form a large part of the basis of the western secret societies, from rosicrucianism to freemasonry and the oto. kabbalism is itself derived from the sorcery of ancient babylon and..pharaohic egypt. craig heimbichner blood on the altar kabbalism is a system of jewish mysticism and magic and is the foundational element in modern witchcraft. virtually all of the great witches and sorcerers of this century were kabbalists. william j. schnoebelen, the dark side of freemasonry the hebrew cabala is a series of occultic writings that are as demonic as any incantation ever uttered in witchcraft. webster's dictionary tells us the cabala (sometimes spelled kabbala) is "an occult religious philosophy developed by certain jewish rabbis" james lloyd the apocalypse chronicles (vol. vi

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

scendent reality, it has always 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 xviii introduction distinguished between religio (reverence for god) and superstitio, which in latin means unreasonable religious belief. christianity became the state religion of the roman empire in 395 c.e, and in 525 the council of oxia prohibited christians from consulting sorcerers, diviners, or any kind of seer. a canon passed by the council of constantinople in 625 prescribed excommunication for a period of six years for anyone found practicing divination or who consulted with a diviner. although the church had issued many canons warning against the practice of witchcraft or magic, little action was taken against those learned men who experimented with alchemy or

or magic, little action was taken against those learned men who experimented with alchemy or those common folk who practiced the old ways of witchcraft. in 906 c.e, abbot regino of prum recognized that earlier canon laws had done little to eradicate the practices of magic and witchcraft, so he issued his de ecclesiaticis disciplinis to condemn as heretical any belief in witchcraft or the power of sorcerers. in 1,000 c.e, deacon burchard, who would later become archbishop of worms, published corrrector which updated regino s work and stressed that only god had the power to transform matter. alchemists could not change base metals into gold, and witches could not shapeshift into animals. in spite of such decrees, a lively belief in a world of witches and ghosts persisted throughout the middl

her a. poulain in the graces of interior prayer [1910) many students of spirituality describe the ecstatic experience as the mystic state par 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 200 religious phenomena the spanish inquisition was ordered to rid europe of heretics. by 1257, the church officially sanctioned torture as a means of forcing witches, sorcerers, and shapeshifters to confess their alliance with satan (fortean picture library) 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 religious phenomena 201 the city of jerusalem contains some of the most venerated sites in the muslim, christian, and jewish religions. to name only a few, the muslims built the dome of the rock over the place from whi

ost of the early church fathers, such as st. augustine (d. 604, were displeased by any action taken by the state toward heretics, but the clergy generally gave their reluctant approval, stressing that the church abhorred any kind of physical mistreatment of dissenters. in 906, the canon episcopi by abbot regino of prum (d. c. 915) condemned as heretical any belief in witchcraft or in the power of sorcerers to transform people into animals. the consensus of the christian clergy was that those individuals who believed that they could fly through the air or work evil magic on another person were allowing satan to deceive them. the clergy was more concerned with stamping out all allegiance to the goddess diana and any other regional deities, and they regarded as primitive superstition any sugg

he stake. the headquarters of the inquisition was established in toulouse, and in 1252, pope innocent iv (d. 1254) issued a papal bull that placed inquisitors above the law. another decree within the bull demanded that all civil rulers and all commoners must assist the work of the inquisition or face excommunication. in 1257, the church officially sanctioned torture as a means of forcing witches, sorcerers, shapeshifters, and other heretics to confess their alliance with satan. the inquisitors would stay in a particular location for weeks or months, from which they would bring suit against any person suspected of heresy. lesser penalties were levied against those who came forward of their own volition and confessed their heresy than against those who ignored the summons and had to be place

hem to meet him at heaven s gate. when both dignitaries died soon after de molay s execution, it seemed to the public at large to be a sign that the grand master had been innocent of the charges of heresy. 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 218 religious phenomena in1257, the church officially sanctioned torture as a means of forcing witches, sorcerers, shapeshifters, and other heretics to confess their alliance with satan. with the albigensian heresy destroyed, the inquisition began to direct more of its attention toward witches. in 1320 bernard gui (c. 1261 1331) published practica, an influential instructional manual for inquisitors, in which he urged them to pay particular heed to arresting those women who cavorted with the goddess

castle, and his family gold supported several rounds of lavish orgies. at last, even the vast wealth of the de rais was depleted, and gilles decided to try his hand at alchemy, the dream of transmuting base metals into gold, as a means of replenishing his fortune. within a short time, he had converted an entire wing of his castle into a series of extensive alchemical laboratories. alchemists and sorcerers from all over europe flocked to tiffauges. some came to freeload on the feasts and to fleece the young nobleman out of a few bags of gold. others came to seek final answers and resolution to the persistent, haunting quest of the alchemist. although de rais himself joined the alchemists and magicians in work sessions that went nearly around the clock, all of their experiments counted for

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

scendent reality, it has always 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 xviii introduction distinguished between religio (reverence for god) and superstitio, which in latin means unreasonable religious belief. christianity became the state religion of the roman empire in 395 c.e, and in 525 the council of oxia prohibited christians from consulting sorcerers, diviners, or any kind of seer. a canon passed by the council of constantinople in 625 prescribed excommunication for a period of six years for anyone found practicing divination or who consulted with a diviner. although the church had issued many canons warning against the practice of witchcraft or magic, little action was taken against those learned men who experimented with alchemy or

or magic, little action was taken against those learned men who experimented with alchemy or those common folk who practiced the old ways of witchcraft. in 906 c.e, abbot regino of prum recognized that earlier canon laws had done little to eradicate the practices of magic and witchcraft, so he issued his de ecclesiaticis disciplinis to condemn as heretical any belief in witchcraft or the power of sorcerers. in 1,000 c.e, deacon burchard, who would later become archbishop of worms, published corrrector which updated regino s work and stressed that only god had the power to transform matter. alchemists could not change base metals into gold, and witches could not shapeshift into animals. in spite of such decrees, a lively belief in a world of witches and ghosts persisted throughout the middl

their reflection. crucifixes don t distress them in the least, and they themselves would probably use garlic for seasoning. contrary to the legend popularized by hollywood horror films, one does not undergo a painful transformation into a wolf after being bitten or scratched by a werewolf. according to the ancient traditions, those who became werewolves were generally of two types: 1) powerhungry sorcerers who deliberately sought the ability to shapeshift into the form of a wolf through an application of black magic so that they might more effectively rob or attack their victims. those who became werewolves through incantations, potions, or spells took evil delight in their savage strength and their ability to strike fear into the hearts of all those whom they encountered. 2) innocent men

dictionary of world lore. new york: larousse, 1995. spence, lewis. the fairy tradition in britain. london: rider, 1948. trolls trolls bear no resemblance to the cute little dolls with big bug-eyes, dolphin grins, and bushy red hair. rather, trolls are nasty monsters who can assume gigantic proportions and wreak havoc wherever they choose. they are fiendish giants, often associated with dark-side sorcerers. to the old norse, the term troll was applied only to hostile giants. by the time of the high middle ages, trolls had become a bit smaller and more fiendish, but they had also become capable of working black magic and sorcery. regardless of their size, trolls are unrelenting enemies of humankind. those occasional scandinavian folk heroes who dared to engage them in mortal combat were abl

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ndent reality, it has always 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 xviii introduction distinguished between religio (reverence for god) and superstitio, which in latin means gunreasonable religious belief. h christianity became the state religion of the roman empire in 395 c.e, and in 525 the council of oxia prohibited christians from consulting sorcerers, diviners, or any kind of seer. a canon passed by the council of constantinople in 625 prescribed excommunication for a period of six years for anyone found practicing divination or who consulted with a diviner. although the church had issued many canons warning against the practice of witchcraft or magic, little action was taken against those learned men who experimented with alchemy or

or magic, little action was taken against those learned men who experimented with alchemy or those common folk who practiced the old ways of witchcraft. in 906 c.e, abbot regino of prum recognized that earlier canon laws had done little to eradicate the practices of magic and witchcraft, so he issued his de ecclesiaticis disciplinis to condemn as heretical any belief in witchcraft or the power of sorcerers. in 1,000 c.e, deacon burchard, who would later become archbishop of worms, published corrrector which updated regino fs work and stressed that only god had the power to transform matter. alchemists could not change base metals into gold, and witches could not shapeshift into animals. in spite of such decrees, a lively belief in a world of witches and ghosts persisted throughout the midd

f early science. the word gmagic h comes from the greek gmagein, h denoting the science and religion of the priests of zoroaster (or according to some scholars from gmegas, h signifying the ggreat h secret science, i.e. knowledge. so it is that by the time of the historic period, the great civilizations of egypt, babylonia, and persia had fully developed magical systems with entire hierarchies of sorcerers, priests, seers, and magi. greece and rome supported both a state religion of gods and goddesses and a loosely structured priestcraft as well as a healthy respect for those magicians who could prove their worth as dependable soothsayers. in addition, the mystery schools in greece and rome were popular with aristocrat and commoner alike and kept alive the mystical impulse in both cultures

the empire, many of them expressed their opinions that magic and sorcery were not harmonious with the teachings of christ. at the ecumenical council of laodicea held in 364, a canon was issued that forbade christian priests to practice magic, astrology, or mathematics. by 525, with the influence of christianity growing ever stronger, the council of oxia prohibited the parishioners from consulting sorcerers, diviners, or any kind of seer. a canon passed by the council of constantinople in 625 prescribed excommunication for a period of six years for anyone found practicing divination or who consulted with a diviner. the council of tours in 613 ordered all priests to teach their congregations that magical practices were ineffective methods by which to guarantee the health of humans and animal

ed a pastiche of older pagan practices and ancient rituals until the crusades of the eleventh, twelfth, and thirteenth centuries. warrior knights, nobles, and clerics returned from their encounters with the muslim armies with a great appreciation of their science and their sophisticated levels of magic. other crusaders remained after battles had been won or lost to explore the arts of the eastern sorcerers and to learn for the first time of the alchemical works of the magi of old persia and the scholars and magicians of the byzantine empire. many christian adventurers returned with the secrets of what they called gconstantinople magic h and began to experiment with the ancient teachings in hidden laboratories. by 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

lk practicing witchcraft other than an occasional excommunication or expulsion from the congregation. organized persecution of magicians or witches was practically unknown. in 906, abbot regino of prum recognized that earlier canon laws had done little to eradicate the practices of magic and wizardry, so he issued his canon episcopi to condemn as heretical any belief in witchcraft or the power of sorcerers. if anyone believed in such alleged powers, satan was deceiving them, declared abbot regino. in 1000, deacon burchard, who would later become archbishop of worms, published corrrector, which updated regino fs work and stressed that only god had the power to change one thing into another. alchemists could not change base metals into gold, and witches could not shapeshift into animals. chu

ies, blasphemous heresies, and black magick. what was worse, they appeared to be prospering in their cities in southern france. in 1208, pope innocent iii (1160 or 1161.1216) ordered a crusade launched against the cathars, who were able to resist the armies sent against them until their central city of montesegur fell in 1246. hundreds of cathars were burned at the stake as heretics, witches, and sorcerers, for by the time their besieged sect had fallen, the holy inquisition had been founded in 1233 to stamp out magic, sorcery, and witchcraft. after it became quite apparent that the church and state had undergone a dramatic change in attitude toward the practice of magic, the alchemists/magicians and the magi became much more cautious in sharing the results of their experimentations. becau

THE KEY TO THE MYSTERIES

caused by a sick person wins over to itself the more sensitive natures; a circle of illusions is established, and a whole crowd of people is easily dragged away thereby. such is the history of strange apparitions and popular prodigies. thus are explained the miracles of the american mediums and the hysterics of table-turners, who reproduce in our own times the ecstasies of whirling dervishes. the sorcerers of lapland with their magic drums, and the conjurer medicine-men of savages arrive at similar results by similar proceedings; their gods or their devils have nothing to do with it. madmen and idiots are more sensitive to magnetism than people of sound minds; it should be easy to understand the reason of that: very little is required to turn completely the head of a drunken man, and one m

ssors of peter, were they alexander vi, or even john xxii, are infallible for every man who is properly brought up, who does not wish to put himself uselessly outside the pale of society. so goes the world. charlatanism, when it is successful, is then, in magic as in everything else, a great instrument of power. to fascinate the mob cleverly, is not that already to dominate it? the poor devils of sorcerers who in the middle ages stupidly got themselves burnt alive had not, it is easy to see, a great empire on others. joan of arc was a magician at the head of her armies, and at rouen the poor girl was not even a witch. she only knew how to pray, and how to fight, and the prestige which surrounded her ceased as soon as she was in chains. does history tell us that the king of france demanded

illusions. if they are bodies, they are, then, not spirits. if they are illusions produced by mirages, either in us, or outside ourselves, you admit my argument. now, one remark! it is that all those who suffer from luminous congestion or contagious somnambulism, perish by a violent or, at least, a sudden death. it is for this reason that one used to attribute to the devil the power of strangling sorcerers. the excellent and worthy lavater habitually evoked the alleged spirit of gablidone. he was assassinated. a lemonade-seller of leipzig, schroepfer, evoked the animated images of the dead. he blew out his brains with a pistol. one knows what was the unhappy end of cagliostro. a misfortune greater than death itself is the only thing that can save the life of these imprudent experimenters

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

hey begin to note concrete results within and outside the self. at this point many will fail, to face the devil or shadow side will often lead the individual to face his or her worst fears and weaknesses, that which can destroy 4 the individual not strong or prepared enough to become as a god or goddess. it is at this point that the symbol of the averse pentagram will begin to resonate within the sorcerers being, it is more than a symbol, it is a sigil which represents the shadow way and divinity which fell from heaven to taste darkness. the averse pentagram is thus the luciferic star which represents beauty in isolation, power through facing the unknown- symbolically, the averse pentagram represents the essence of the egyptian god of darkness and storms, set. set or set-an (shaitan) is th

THE NECRONOMICON SIMON VERSION

cond coptic, which gives us a clue as to its identity. azag in sumerian means "enchanter" or "magician; thoth in coptic is the name given to the egyptian god of magick and wisdom, tahuti, who was evoked by both the golden dawn and by crowley himself (and known to the greeks as hermes, from whence we get "hermetic. azag-thoth is, therefore, a lord of magicians, but of the "black" magicians, or the sorcerers of the "other side. there is a seeming reference to shub niggurath in the necronomicon, in the name of a sumerian deity, the "answerer of prayers, called ishnigarrab. the word "shub" is to be found in the sumerian language in reference to the rite of exorcism, one of which is called nam shub and means "the throwing. it is, however, as yet unclear as to what the combination shub ishnigarr

y body flee! turn away from my body! go away from my body! do not return to my body! do no come near my body! do not approach my body! do not throng around my body! be commanded by shammash the mighty! be commanded by enki, lord of all! be commanded by marduk, the great magician of the gods! be commanded by the god of fire, your destroyer! may you be held back from my body "another binding of the sorcerers" ssalmani-ia ana pagri tapqida duppira ssalmani-ia ana pagri taxira duppira ssalmani-ia iti pagri tushni-illa duppira ssalmani ini ishdi pagri tushni-illa duppira ssalmani-ia qimax pagri taqbira duppira ssalmani-ia ana qulqullati tapqida duppira ssalmani-ia ina igari tapxa-a duppira ssalmani-ia ina askuppati tushni-illa duppira ssalmani-ia ina bi'sha duri tapxa-a duppira ssalmani-ia ana

zelig! the conjuration of the fire god spirit of the fire, remember! gibil, spirit of the fire, remember! girra, spirit of the flames, remember! o god of fire, mighty son of anu, most terrifying among thy brothers, rise! o god of the furnace, god of destruction, remember! rise up, o god of fire, gibil in thy majesty, and devour my enemies! rise up, o god of fire, girra in thy power, and burn the sorcerers who persecute me! gibil gashru umana yanduru tushte yesh shir illani u ma yalki! gishbar ia zi ia ia zi dingir girra kanpa! rise up, son of the flaming disk of anu! rise up, offspring of the golden weapon of marduk! it is not i, but enki, master of the magicians, who summons thee! it is not i, but marduk, slayer of the serpent, who calls thee here now! burn the evil and the evildoer! bur

ddu kanpa! zi dingir nergal kanpa! zi dingir marduk kanpa! zi dingir ninib addar kanpa! zi dingir igigi kanpa! zi dingir annunnakia kanpa zi dingir enlil la lugal kurkurrage kanpa! zi dingir nenlil la ninkurkurrage kanpa! zi dingir ninib ibbila esharrage kanpa! zi dingir ninnini kurkurrage gigshi inn bhabbharage kanpa! zi dingir annunna dingir galgallaenege kanpa! kakammu! the binding of the evil sorcerers (when thou art haunted by the spells of the worshippers of the ancient ones, make images of them, one male and one female, and burn them in the flames of the aga mass ssaratu, while pronouncing the following incantation of the binding) i invoke you, gods of the night together with you i call to the night, to the covered woman i call in the evening, at midnight, and in the morning because

dissolve their evil sorceries! may their mouths be wax, their tongues honey. the word of my doom which they have spoken, may they melt like wax! the spell that they worked, may it pour away like honey. their knot it broken! their work destroyed! all their speech fills the deserts and the wastes according to the decree which the gods of the night have issued. it is finished. another binding of the sorcerers (take a cord with ten knots. as you recite each line of the incantation, untie one knot. when this is finished, throw the cord into the flames and give thanks to the gods) my images have you given over to the dead; turn back! my images have you seen with the dead; turn back! my images have you thrown to the side of the dead; turn back! my images have you thrown to the ground of the dead;

he dead in its place i drink a queen am i, who has become estranged to the cities she that comes from the lowlands in a sunken boat am i. i am the virgin goddess hostile to my city a stranger in my streets. musigamenna uruma bur me yensulamu girme en! oh, spirit, who understand thee? who comprehend thee? now, there are two incantation to the ancient ones set down here, which are well known to the sorcerers of the night, they who make images and burn them by the moon and by other things. and they burn them by the moon and by other things. and they burn unlawful grasses and herbs, and raise tremendous evils, and their words are never written down, it is said. but there are. and they are prayers of emptiness and darkness, which rob the spirit. hymn to the ancient ones they are lying down, the

to mine aid! in kullah, i summon thee to mine aid! in laagash, i summon thee to mine aid! rise up, o powers from the sea below all seas from the grave beyond all graves from the land of til to shin nebo ishtar shammash nergal marduk adar house of the water of life pale ennkidu hear me! spirit of the seas, remember! spirit of the graves, remember! and with these incantations, and with others, the sorcerers and the she-sorcerers call many things that harm of the life of man. and they fashion images out of wax, and out of flour and honey, and of all the metals, and burn them or otherwise destroy them, and chant the civilisations. and they cause plagues, for they summon pazuzu. and they cause madness, for they call azagthoth. and these spirits come upon the wind, and some upon the earth, craw

THE WITCH CULT OF ZOS VEL THANATOS

es of sigils. many seem to overlook this. one may approach the written letters and other manipulations with images drawn, painted or drafted with the idea they are seeking to make manifest. one of the specific suggestions is art such as paintings of a particular god or goddess. this image, while focused upon brings the mind to an alliance with the images, creating the gods or goddesses within the sorcerers own mind. make reference to peter carroll s comment in my book of the witch moon: create your gods with care, for they will reform you in their own image. carroll himself, while not distinctly left hand path or luciferian, is an adept of quite colorful work. the staunch and focused liber null (weiser) addresses the nature of evocation as: the art of dealing with magical beings or entitie

THE ABYSS AND TABAET

the body, since ahriman has his abode in human bodies in this world. consequently, when he has no lodgment in the bodies of men, he will be exterminated from the whole world; since so long as in the body of any one whatever in this world a dwelling is made by a (druj, ahriman (will be) in the world. the denkard, book 6: wisdom of the sages thus it may be seen that ahriman is manifest through the sorcerers and initiates of the path. this is the center of the conceptual foundation of the work of luciferian witchcraft and liber hvhi, to manifest the adversary in the individual within their own unique visage. sorcery and ahriman the literary foundations of liber hvhi and the yatuk dinoih and paitisha found in luciferian witchcraft are found partially in the avesta, this is perhaps one of the

itualism. liber hvhi contains the 22 spheres of the infernal qlippoth, the methods of filling and draining those shells and the luciferian rites of the supper of cain, symbolic of the first satanist from the ancient hebrew texts relating to the devouring process from a symbolic and ritualistic approach. no matter what name the adversary has been called by, from the ancient persian cult of yatukih sorcerers ahriman or angra mainyu, his bride jahi or az, to the hebrew samael and lilith, the luciferian current has remained strong beneath those ancient cultures. liber hvhi is a grimoire written from ancient religious texts such as the avesta and various cabbalistic writings. the result is a powerful luciferian ideology and methodology of ritual and daily-life practice which transforms the mind

THE SECRET RITUALS OF THE OTO

ave ye the gnosis; by this are ye counted among the dwellers of the sanctuary. blessed are they that do this commandment, that they may have sight of the tree of life, and may enter file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c3.html (3 of 18 [12/28/2001 2:05:41 pm] the secret rituals of the o.t.o. it through the gate into the city. for without are dogs and sorcerers and whoremongers and murderers and idolators and whosoever loveth and maketh a lie. so sayeth he that is the root and offspring of david, and the bright and morning star. and the spirit and the bride say come! and let him that is athirst come; and whomsoever will let him take the water of life freely. now then here followeth a reproof. a reproof67 sir knights, brethren and comrades, reca

THE HOLY BIBLE KING JAMES VERSION

oh shall speak unto you, saying, shew a miracle for you: then thou shalt say unto aaron, take thy rod, and cast [it] before pharaoh [and] it shall become a serpent. 7:10 and moses and aaron went in unto pharaoh, and they did so as the lord had commanded: and aaron cast down his rod before pharaoh, and before his servants, and it became a serpent. 7:11 then pharaoh also called the wise men and the sorcerers: now the magicians of egypt, they also did in like manner with their enchantments. 7:12 for they cast down every man his rod, and they became serpents: but aaron s rod swallowed up their rods. 7:13 and he hardened pharaoh s heart, that he hearkened not unto them; as the lord had said. 7:14 and the lord said unto moses, pharaoh s heart [is] hardened, he refuseth to let the people go. 7:15

not serve the same nebuchadnezzar the king of babylon, and that will not put their neck under the yoke of the king of babylon, that nation will i punish, saith the lord, with the sword, and with the famine, and with the pestilence, until i have consumed them by his hand. 27:9 therefore hearken not ye to your prophets, nor to your diviners, nor to your dreamers, nor to your enchanters, nor to your sorcerers, which speak unto you, saying, ye shall not serve the king of babylon: 27:10 for they prophesy a lie unto you, to remove you far from your land; and that i should drive you out, and ye should perish. 27:11 but the nations that bring their neck under the yoke of the king of babylon, and serve him, those will i let remain still in their own land, saith the lord; and they shall till it, and

ound them ten times better than all the magicians [and] astrologers that [were] in all his realm. 1:21 and daniel continued [even] unto the first year of king cyrus. 2:1 and in the second year of the reign of nebuchadnezzar nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. 2:2 then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the chaldeans, for to shew the king his dreams. so they came and stood before the king. 2:3 and the king said unto them, i have dreamed a dream, and my spirit was troubled to know the dream. 2:4 then spake the chaldeans to the king in syriack, o king, live for ever: tell thy servants the dream, and we will shew the interpretation. 2:5 the king answered and said to the chaldeans, the

e shall sit [as] a refiner and purifier of silver: and he shall purify the sons of levi, and purge them as gold and silver, that they may offer unto the lord an offering in righteousness. 3:4 then shall the offering of judah and jerusalem be pleasant unto the lord, as in the days of old, and as in former years. 3:5 and i will come near to you to judgment; and i will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in [his] wages, the widow, and the fatherless, and that turn aside the stranger [from his right] and fear not me, saith the lord of hosts. 3:6 for i [am] the lord, i change not; therefore ye sons of jacob are not consumed. 3:7 even from the days of your fathers ye are gone away from mine

or these words are true and faithful. 21:6 and he said unto me, it is done. i am alpha and omega, the beginning and the end. i will give unto him that is athirst of the fountain of the water of life freely. 21:7 he that overcometh shall inherit all things; and i will be his god, and he shall be my son. 21:8 but the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. 21:9 and there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, come hither, i will shew thee the bride, the lamb s wife. 21:10 and he carried me away in the spirit to a great and high

ly, let him be holy still. 22:12 and, behold, i come quickly; and my reward [is] with me, to give every man according as his work shall be. 22:13 i am alpha and omega, the beginning and the end, the first and the last. 22:14 blessed [are] they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. 22:15 for without [are] dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. 22:16 i jesus have sent mine angel to testify unto you these things in the churches. i am the root and the offspring of david [and] the bright and morning star. 22:17 and the spirit and the bride say, come. and let him that heareth say, come. and let him that is athirst come. and whosoever will, let h

TURNER ROBERT ARBETEL OF MAGICK

re are devils earthly and wandering, and enemies to mankind. so that the word magus of itself imports a contemplator of divine& heavenly sciences; but under the name magick, are all unlawful arts comprehended; as necromancy and witchcraft, and such arts which are effected by combination with the devil, and whereof he is a party. these witches and necromancers are also called malefici or venefici; sorcerers or poisoners; of which names witches are rightly called, who without the art of magick do indeed use the help of the devil himself to do mischief; practising to mix the powder of dead bodies with other things by the help of the devil prepared; and at other times to make pictures of wax, clay, or otherwise (as it were sacramentaliter) to effect those things which the devil by other means

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

en forme de saincts: que pour 238 on the worship of the after this that individual could never be drawn to make a confession; and she named, as an example, a priest named francois de bideguaray, of bordegaina, who, in fact, could not be made to confess. she named many other persons whom she had seen at the sabbaths, and especially one named anduitze, whose office it was to summon the witches and sorcerers to the meeting. de lancre says that many others, in their depositions, spoke of the extreme pleasures and enjoyments experienced in these sabbaths, which made men and women repair to them with the greatest eagerness. the woman indulged before the face of her husband without suspicion or jealousy, he even frequently acted the part of procurer; the father deprived his daughter of her virgi

eating much that she had said before relating to the impudicity of the sabbath, this girl said that she had been deflowered by the devil at the age of thirteen twelve was the common age for this that they never became pregnant, either by him or by any of the wizards of the sabbath; that she had never felt anything come from the devil except the first time, when it was very cold, but that with the sorcerers it was as with other men. that the devil chose the handsomest of the women and girls for himself, and one he usually made his queen for the meeting. that they suffered extremely when he had intercourse with them, in consequence of his member being covered with scales like those of a fish. that when extended it was au p re, le fils la m re, la soeur au fr re, la filleulle au parrain, la p

pulpit, with five horns, the one in the middle lighted, for the purpose of giving light to all the candles and fires at the sabbath. b is the queen of the sabbath, seated at his right hand, while another favorite, though in less degree, sits on the other side. c, a witch presenting a child which she has seduced. d, the witches, each with her demon, seated at table. e, a party of four witches and sorcerers, who are only admitted as spectators, and are not allowed animal comme le mieux pourveu: qu il l a long et gros comme le bras: que quand il veut cognoistre quelque fille ou femme au sabbat, comme il faict presque chasque assembl e, il faict paroistre quelque forme de lict de soye, sur lequel il faict semblant de les coucher, qu elles n y prennent point de d plaisir, comme ont dicts ces p

TYSON DONALD NEW MILLENNIUM MAGIC

e often than not, magic in action looks very much like luck. it is a form of luck that has been willfully induced for a specific desired purpose. it is seldom spectacular because it seldom needs to be. almost any goal or desire can be naturally realized with only a few tugs at the hand of fate. all persons either gain or lose their heart's desire by the narrowest of margins. this is what would-be sorcerers cannot, or will nqt, understand. they want crumbling mountains and slavering demons. only the greatest of adepts (if there are any of such power living in modern times) can do such tricks, and magi of such high attainment have better matters with which to occupy their minds. rarely will a magus of consequence put on a show of physical magic for the vulgar. in the first place, it is far e

TYSON DONALD SOUL FLIGHT

ritual beings for the purpose of acquiring wisdom or occult essences. feathers frequently form an important part of the shaman's costume because the feather is the universal symbol for flight. it has been asserted by anthropologists that soul flight is one of the defining qualities of shamanism. all shamans possess the power of astral projection. what concerns us in this instance is the fact that sorcerers and shamans are able, here on earth and as often as they wish, to accomplish "coming out of the body" that is, the death that alone has power to transform the rest of mankind into "birds; shamans and sorcerers can enjoy the condition of "souls" of "disincarnate beings" which is accessible to the profane only when they die. shamans leave their bodies during trance for two main purposes: t

VOX SABBATUM

) while reciting moslem prayers backwards. the mabrush (which makes reference to the style of dancing frenzied) practitioners would use burial sheets called the kafan (meaning winding sheet) which is a white shroud used in burials and at a point in the rite place it over their heads. the companions of the rite were attributed to the blacksmith, those of which are revered in morocco to this day as sorcerers. they would beat drums and with their kafans on, would chant iwwaiy which would be recited to the beating of the drums. at a point of ecstasy they would remove their masks or kafans and the master of the az-zabbat would appear, the black man of the rite. at dawn they would sacrifice a white cockerel with a knife, cutting the throat. the dhulqarnen the leader of the coven, was called such

iven by the devil. in scotland the black man of the sabbat would appear as a black robed figure, with a hat or often in a grotesque form, a 10 the sufis, anchor books and the history of secret societies by arkon daraul. vox sabbatum the witches sabbat 7 nose of a beak, burning eyes, long nails on the hands and feet, hair covering the body and strong like iron. in persia was a tribe of witches and sorcerers called the maskhara (revellers) who would use the counter clockwise dance and ointments containing henbane to produce the sensation of flying. these witches would sometimes blacken their faces and attribute the mind into a lycanthropic transformation, through the ecstasy of dance. the blackening of faces they were representing death and then reawakening, it is by a conceptual standpoint

sty (i.e. sodomy) at once, with a third member in his lovers mouth. as described in a rite of the werewolf 14 the definition of the infernal sabbat is, the infernal sabbat, being the antinomian self-love rite of sexual and psyche oriented self-deification, allows the passing of the shadow of the witch into an averse and more powerful state of being. the infernal sabbat is one when the witches and sorcerers take to masks and imagined or visualized lycanthropy, when they are joined with the demons and other familiars around the circle, by dream or waking sabbat such is a reality which is very pertinent to the practitioner it is a vivifying and realistic experience, with results ending in the success of the desire. as an early latin tract indicates, the arras witches held numerous sexual rela

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 just as it shall become through 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 da

WESTERN MANDALAS OF TRANSFORMATION SR AL

sacred names or words which specify our particular intention, such as a biblical verse or affirmation, are important parts of the talisman and should always be included. agrippa also wrote: the scripture tells us that there are names written in heaven; why, it was said, should they be written there, if they be useless? through the knowledge of such divine names, it is affirmed, moses overcame the sorcerers of egypt, elias brought fire from heaven, daniel closed the mouths of lions. by what secret to have power over this line of communication with superior worlds it is for practical cabalism to discover (1971, p. 242 .23. the celestial intelligences are, in practical qabalistic magic, thought to be emanations of the deity, and correspond to principles in the human microcosm. this is really

WHO ARE THE DRACONIANS

e with many other humans beyond this world, many within the underground military-industrial networks, and with many of the "abductees" of recent years. and not only psychic assimilation, but also supernatural possession [by repoltergiest parasites] and also genetic assimilation as well. what if these "wer-dracs "repti-poltergiests "demon-aliens, or whatever one might wish to call these serpentine sorcerers, had became adept over time at superficial molecular shape shifting as the indwelling "poltergiest" or "astral parasite" literally absorbed, consumed, devoured, or assimilated the reptilian "host" from the inside out? what if in addition to this they were able to project some type of who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (6 of 68

und-dwelling reptilian "nagas" and have seen their aerial ships entering and leaving the mountainous cliffs. the "nordics" also moved much of their civilization underground, into the "agharti" cavern networks, and from time to time as both sides spread their influence through the cracks and crevices of the earth, deadly clashes between the humans and the reptiloids broke out. in other cases human sorcerers greedy for personal gain would sell out their own kind and begin collaborating with the serpent race. such a case was described by robert e. dickhoff in his book "agharta, concerning one particular tibetan monk who led 400 warrior-monks down into the caverns to do battle with a collaborating "serpent" cult composed of humans and reptilians, who they had learned were causing all manner of

conians.htm (52 of 68 [8/25/2000 17:20:00] seen enough and he again placed his hand over my eyes. i awoke from my bed and it was morning [note: some have suggested that the "mind control" and "paralysis" induced by the greys is equivolent to psychic attack, voodoo, black witchcraft, or sorcery, and that these reptilians have a symbiotic relationship with astral parasites who empower the reptilian sorcerers with dark supernatural powers, thus explaining why many "abductions" seem to possess both material and paraphysical aspects. however, through divine intervention this symbiotic connection between reptilian host and astral parasite can be broken, thus rendering the "alien" essentially powerless and/or disoriented and vulnerable due to its utter dependence on the motivating astral entity a

WICCA WITCHCRAFT TODAY

a joke when people believed that it would happen. the heathens had no hell with which to scare people; they simply stated that the best heaven and the best reincarnation were for the rich and clever. while the respectable, hardworking folk of the towns disliked the men of the heaths and were shocked at their doings, the lesser nobles were not ashamed of their contact with the magic of witches or sorcerers, as they did not consider it a serious offence, and several popes have been said to have practised it. the gospel of st. john begins 'in the beginning was the word' and it was thought that by knowledge of that word of power king solomon had made the spirits work for him. manuscripts were sold at high prices, giving the rites and words of power used by him and professing to teach others t

the old palaeolithic fertility cult plus the magical idea and various parodies of contemporary religions' all this is intensely interesting to the witches themselves. they have vague stories that the cult comes from the east, the summer land, combined with a story that it had existed since the goddess went to the land of death. of course they know that they have been vaguely in touch with various sorcerers and wise men, and it is said that in the old days when witches were persecuted, the sorcerers were not, and that they secretly used witches as mediums to attain success in their arts. with the help of these clairvoyants they became successful as prophets, and probably the witches took several of their ideas and certainly some of their tools. i have seen seven witches' swords; of these, f

said that in the old days when witches were persecuted, the sorcerers were not, and that they secretly used witches as mediums to attain success in their arts. with the help of these clairvoyants they became successful as prophets, and probably the witches took several of their ideas and certainly some of their tools. i have seen seven witches' swords; of these, four had apparently been made for sorcerers, according to the pattern prescribed in the key of solomon, with hebrew inscriptions on hilt and blade. there are two in the museum in castletown. other implements bear hebrew inscriptions and so seem to be connected with hebrew or kabbalistic magic. but stores do not cater for witches, and a poor witch has to get her tools as and how she can. there is also a great resemblance to what ar

o greece, was not the sort of man who would have had anything to do with blood sacrifices or other objectionable practices. but it is conceivable that there were two sects, the worshippers of set, as well as those of osiris, who crept in with the plea 'there is a short cut; if you cannot work magic properly, you can gain power this way' the writings of witches speak with horror of the practice of sorcerers using blood to gain power. but the evil knowledge may have kept pace with the good and may account for some of the statements against the cult which i am still inclined to think were christian libels or came from a misunderstanding of the rites. the mysteries, in greece and rome at least, were secret cults to which only the initiated were admitted after being prepared and purified and pa

another herb, sumach, was mixed with it, it could not be used for long as it would produce hallucinations. if you used both correctly, it was possible to leave the body. unfortunately they do not know what these herbs were; but both are said to grow in england. it is said that if man breathes incense with kat in it, then woman becomes more beautiful, so it is possible that it contained wild hemp. sorcerers used something for the same purpose and their mixture contained hemp and many other ingredients to tone it down. many primitive races use drugs to obtain elevation of the spirits, coca in south america, peyotil in mexico and many other substances. they have a varying effect on the nervous system, bringing about what might be the opening of the inner eye or perhaps hallucinations. alcohol

usion of the unimportant pentacle, said to be used to command spirits; also that while the witches admittedly used a form of spiritualism, asking departed spirits to return or communicate, they did not generally evoke- that is, command- either spirits or elementals to appear, and then, by commands, bribes or sacrifices, cause them to do services. the more so because, through their connection with sorcerers, they knew of these practices. also, in the explanation of the working tools, mention is made of such matters. the answer i get is: in the burning times this was done deliberately. any mention of the gup led to an orgy of torture, their persecutors saying that it was a parody of the mass; also the riding or dancing pole('broomstick) was cut out. censer and pentacle were substituted and e

genii, demons or elemental spirits and forcing or bribing them to cause events to occur, the practitioner believing that such spirits have the power to alter nature, to cause storms, floods or earthquakes for instance. they often use blood, skulls and other nasty things for this purpose. the witch dislikes these methods and thinks her ways are best. true, in the past there have been many cases of sorcerers employing witches; but this was as mediums when something of a spiritualistic nature was attempted, that is, trying to communicate with the spirits of departed human beings who were willing to communicate, and were neither bribed nor threatened. the witch generally does not believe it is possible to alter nature- to cause storms, for instance; but she does believe that most important eve

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

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 created based on a demonic aspect, ect. it is buried and focused upon for half a month. the the solar one is created. semen, 6 image of lucifer as an angel, blood and buried for half a month next to the other. each night you will burn incense at the site, invoking both the

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

(from demar, crepusculum* deutsche heldensage p. 327 seq. conf. supra j. 285, on hilde and hiklburg. uild. gund. drud. 423 tive prii&r virgo, and in ohg. occurs in a great many female names e.g. alpdrud[^lfj?ry5, elfrida, wolcliandrud, himildriul, pliddrut, plihdmt= plectrud, kerdrud= gertrude, mimidriid, sigidrud, which naturally suggest ghostly beings, has assumed the general meaning of witch, sorceress, hobgoblin^ hans sachs several times uses' alte trute' for old witch, and noisy children are quieted with the words' hush, the d^^ut will come^ so that here she exactly fills the place of frau holla or berhta, and can the more appropriately be the ancient valkyr. an as. woodmaiden, named dhryd, comes up in the vita offae secundi (supra, p. 388: she is from france, where she had been sent

ABRAMELIN2

r hath come to such a pass that every trick of a buffoon is believed to be magic, that all the abominations of impious enchanters, all diabolical illusions, all pagan idolatries, all superstitions, fascinations, diabolical pacts, and lastly all that the gross blindness of the world can touch with its bands and feet is reckoned as wisdom and magic! the physician, the astrologer, the enchanter, the sorceress, the idolater, and the sacrilegious, is called of the common people a magician! also he who draweth his magic whether from the sun, whether from the moon, whether from the evil spirits, whether from stones, herbs, animals, brutes, or lastly from thousand divers sources, so that the heaven itself is astonished thereat. there be certain who draw their magic from air, from earth, from fire

ALEISTER CROWLEY ACROSS THE GULF

ent against the evil spirit of the crocodile; and so for three days i lay without protection. only at certain hours did my mother descend to feed me; and she too was silent, being dressed as a princess only, without the sacred badges of her office. also in the sixth month they exposed me to the sun in the desert where was no shade or clothing; and in the seventh month they laid me in a bed with a sorceress, that fed on the blood of young children, and, having been in prison for a long time, was bitterly an-hungered; and in the eighth month they gave me the aspic of nile, and the royal uraeus serpent, and the deadly snake of page 3 gulf.txt the south country, for playmates; but i passed scatheless through all these trials. and in the ninth month i was weaned, and my mother bade me farewell

urned it over- i kissed those frothy lips, for in death she was beautiful beyond belief, joyous beyond description- thence i staggered to the veil, and saluted with all my strength, so that it glittered under the force of my sheer will. then i turned me again, and with the high priest sought his house. strange indeed was i as i went through the city, my new robes dark with blood of that most holy sorceress. but no one of the people dared so much as lift his eyes; nor spoke we together at all. but when we were come into the house of the high priest, sternly did he confront me "what is this, my son" and i weary of the folly of the world and of the uselessness of things answered him "father, i go back to memphis. i am the magus of the well" now he knew the magus, and answered me "why liest th

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

t, the implication is that some hostile force is at work to hinder the operation. it will then become advisable to discover the nature of that force, and to attack and destroy it. this makes the ceremony more useful than ever to the magician, who may thereby be led to unveil a black magical gang whose existence he had not hitherto suspected. his need to check the vampiring of a lady in paris by a sorceress once led frater perdurabo to the discovery of a very powerful body of black magicians, which whom he was obliged to war for nearly 10 years before their ruin was complete and irremediable as it now is. such a discovery will not necessarily impede the ceremony. a general curse may be pronounced against the forces hindering the operation (for "ex hypothesi" no divine force can be interferi

the shaving of shagpat, by george meredith. an excellent allegory. lilith, by george macdonald. a good introduction to the astral. la-bas, by j. k. huysmans. an account of the extravagances caused by the sincomplex. the lore of proserpine, by maurice hewlett. a suggestive enquiry into the hermetic arcanum. en route, by j. k. huysmans. an account of the follies of christian mysticism. sidonia the sorceress, by wilhelm meinhold. 213 the amber witch, by wilhelm meinhold. these two tales are highly informative. macbeth; midsummer night's dream; the tempest, by w. shakespeare. interesting for traditions treated. redgauntlet, by sir walter scott. also one or two other novels. interesting for traditions treated. rob roy, by james grant. interesting for traditions treated. the magician, by w. som

ALEISTER CROWLEY SEPHER SEPHIROTH

*kmy) lead, the metal of saturn; a plummet-line, level, water-level *kn) 552 the daily want, daily desire mymy tdmx 553 the great dragon lwdg nynt 554 bearing seed (rz (rz 555 obscurity htp( the god had (spelt in full :d):h 556 mark, vestige, footstep wmy#r restoration nwqt 557 first, former, primary nw#)r 558 to initiate *knx 560 waters of quiet twxwnm ym a point, prick, dot tdwqn dragons mynynt sorceress r#km sought my#wrd crowd *ks 561 cain nyqt) concealed mystery )twyncd 562 primordial hnw#)r 563 a washing of the hands mydy tly+n 564 the breaker of foundations: the sphere of the elements (i.e. malkuth; see 632) twdwsy mlx the cap-stone (or perhaps impl. a cornerstone, as ps. 118:22) h#)rh nb) and the adam was formed into a living nephesch (i.r.q. 941) hyx #pnl md)h yhyw enoch *kwnx 565

ALEISTER CROWLEY THE BANNED LECTURE

lles de rais amounts, accordingly, to this. here we have a person who, in almost every respect, was the male equivalent of joan of arc. both of them have gone down in history. but history is somewhat curious. i am still inclined to think that "there aint no sich animile" in the time of shakespeare, joan of arc was accepted in england as a symbol for everything vile. he makes her out not only as a sorceress, but a charlatan and hypocrite; and on tope of that a coward, a liar, and a common slut. i suspect that they began to whitwash here when they decided that she was a virgin, that is a sexually deranged, or at least incomplete, animal, but the idea has always got people going, as any student of religion knows. anyway, her stock went up to the point of canonisation. gilles de rais, on the o

ALEISTER CROWLEY THE I CHING

re the clan! cross then the stream, thou firm, superior man! here first the master rises from his gate. well should he flee the cares of family! concealed, but watchful, the right born await! be ready to attack, but tempt not fate. through tears to laughter, victory crowns thy state. even in the suburbs men proclaim thee great. 14 the ta yu hexagram sun of lingam- ta yu: great havings; wealth's a sorceress, within whose cauldron bubbles up succes. steer clear of wrong, envision clear thy road. lo! the great wagon with its golden load! great prince to heaven's son his duty hath showed. but guard resources as his jewel a toad. sincerity is matched bu majesty. in all ways heaven's blessing hath overflowed! 15 the chien hexagram yoni of earth- chien: humility; this yeast's to baking. a man may

ALEISTER CROWLEY THE QABALAH

e) yes it also symbolises the ruach, 214, q.v, and so is as evil in vi as it is good in termino. 7. a most evil number, whose perfection is impossible to attack. 8. the great number of redemption, because j= tyj= 418, q.v. this only develops in importance as my analysis proceeds. a priori it was of no great importance. 9. most evil, because of its stability. bwa, witchcraft, the false moon of the sorceress. 10. evil, memorial of our sorrow. yet holy, as hiding in itself the return to the negative. 11. the great magical number, as uniting the antitheses of 5 and 6 etc. dwa the magic force itself. 12. useless. mere symbol of the goal. 13. helpful, since if we can reduce our formula to 13, it becomes 1 without further trouble. 17. useful, because though it symbolises 1, it does so under the f

ALEISTER CROWLEY EQ I 1

e horizon. call, and they shall answer you; ask, and they shall shower forth on you the hoarded booty of the years, and all the treasure of the ages; so that none shall be in need, and all shall possess all in the longing for all things. come, let us shatter the vault of circumstance and the walls of the dungeon of convention, and back to pan in the tangled brakes, and to the subtle beauty of the sorceress, and to the shepherd-lads- back to the white flocks on the hill-side, back to pan- to pan- to pan! io! to pan. under the mistletoe and the oak there is no snickering of the chapel-pew, no drawing-room grin of lewd desire, no 175 smacking of wanton lips over the warm flesh and the white skin of life; but a great shout of joyous laughter arises, which sways the winds from their appointed c

n cudgel is 185 raised, and hermas has dashed out the brains from betwixt those green, glittering eyes. there now at his feet lie the dead and the dying; and man wonders at the writhing of the entrails and the bubbling of the blood. see! now he gathers in his flock, and drives them to a dark cavern in the sloping side of the mountain; and when the moon is up he departs, speeding to his sister the sorceress to seek of her balsams and herbs wherewith to stanch his wound and to soothe the burning scratches of the wolf's claws. there under the stars, whilst the bats circle around the moon, and the toad hops through the thicket, and the frogs splash in the mere, he whispers to her, how green were the eyes of the wild wolf, how sharp were his claws, how white his teeth and then, how the entrails

wl, awakened from the 186 gibbet above, where it had been blinking perched on the shoulder of a corpse, flies shrieking into the night. soon he returns, his footsteps resounding heavily along the stone passage, and in his arms he is carrying the dead body of a young man "h" my little sister" he pants, and for a moment he props his heavy load up against the door of the postern. then these two, the sorceress and the hangman, silently creep out into the night, back into the gloom of the forest, carrying between them the slumbering spirit of science and art sleeping in the corse of a young man, whose golden hair streams gleaming in the moonlight, and around whose white throat glistens a snake-like bruise of red, of purple, and of black. there under the oaks by an age-worn dolmen did they celeb

olmen did they celebrate their midnight mass "look you! i must needs tell you, i love you well, as you are to-night; you are more desirable than ever you have been before. you are built as a youth should be. ah! how long, how long have i loved you. but to-day i am hungry, hungry for you" thus under the golden bough in the moonlight was the host uplifted, and the shepherd, and the hangman, and the sorceress broke the bread of necromancy, and drank deep of the wine of witchcraft, and swore secrecy over the eucharist of art. now in the place of the dolmen stands the hospital, and where the trilithons towered is built the "hall of science" lo! the druid has given place to the doctor; and the physician has slain the priest his father, and with wanton words ravished the heart of his mother the s

of the lusts of flesh! o queen of the lands haunted by satyrs! o mistress of night! o mother of the mysteries of birth and death! who art girt in the flames of passion, and jewelled with emerald, and moonstone, and chrysoleth. lo! on thy brow burns the star-sapphire of heaven, thy girdle is as the serpent of eden, and round thine ankles chatter the rubies and garnets of hell. hearken, o lilith! o sorceress of the blood of life! my lips are for those who suckle not good, and my kisses for those who cherish not evil. and my kingdom is for the children of light who trample under foot the garment of shame, and rend from their loins the sackcloth of modesty. when two shall be one, then shalt thou be crowned with a crown neither of gold nor of silver, nor yet of precious stones; but as with a cr

ALEISTER CROWLEY EQ I 5

it also symbolises the ruach, 214, q.v, and so is as evil "in vi" as it is good "in termino" 7. a most evil number, whose perfection is impossible to attack. 8. the great number of redemption, because ch= chith= 418, q.v. this only develops in importance as my analysis proceeds. a priori it was of n o great importance. 9. most evil, because of its stability. avb, witchcraft, the false moon of the sorceress. 10. evil, memorial of our sorrow. yet holy, as hiding in itself the return to the negative. 11. the great magical number, as uniting the antitheses of 5 and 6 etc. avd the magic force itself. 12. useless. mere symbol of the goal. 13. helpful, since if we can reduce our formula to 13, it becomes 1 without further trouble. 17. useful, because though it symbolises 1, it does so under the f

ALEISTER CROWLEY EQ I 5

f the goat. all that was ordered and stable is shaken. the aeon of 61 wonders is come. like locusts shall they gather themselves together, the servants of the star and of the snake, and they shall eat up everything that is upon the earth. for why? because the lord of righteousness delighteth in them. the prophets shall prophesy monstrous things, and the wizards shall perform monstrous things. the sorceress shall be desired of all men, and the enchanter shall rule the earth. blessing unto the name of the beast, for he hath let loose a mighty flood of fire from his manhood, and from his womanhood hath he let loose a mighty flood of water. every thought of his mind is as a tempest that uprooteth the great trees of the earth, and shaketh the mountains thereof. and the throne of his spirit is a

dancing among the pillars. now it seems that the fire is but the skirt of the dancer, and the dancer is a mighty god. the vision is overpowering. 65 as the dancer whirls, she chants in a strange, slow voice, quickening as she goes: lo! i gather up every spirit that is pure, and weave him into my vesture of flame. i lick up the lives of men, and their souls sparkle from mine eyes. i am the mighty sorceress, the lust of the spirit. and by my dancing i gather for my mother nuit the heads of all them that are baptized in the waters of life. i am the lust of the spirit that eateth up the soul of man. i have prepared a feast for the adepts, and they that partake thereof shall see god. now it is clear what she has woven in her dance; it is the crimson rose of 49 petals, and the pillars are the c

ALEISTER CROWLEY EQUINOX EQ I 3 3

ds of life and death; i swear to thee by the glittering blades of the waters, to cleave my way within thine armed hermitage, and brood as an eyeless corpse beneath the coffin-lid of the mighty sea. 3. o thou incandescent ocean of molten stars, surging above the arch of the firmament; i swear to thee by the mane-pennoned lances of light, to stir the lion of thy darkness from its lair, and lash the sorceress of noontide into fury with serpents of fire. 4. o thou intoxicating vision of beauty, fair as ten jewelled virgins dancing about the hermit moon; i swear to thee by the peridot flagons of spring, to quaff to the dregs thy chalice of glory, and beget a royal race before the dawn flees from awakening day. 5. o thou unalterable measure of all things, in whose lap 16 lie the destinies of unb

ALEISTER CROWLEY EQUINOX EQ I 4 2

y he remained until april the following year 173 (1903. in the month of january he met his old college friend h. l. from the very first moment of this meeting h. l. showed considerable perturbation of mind, and on being asked by frater p. what was exercising him, h. l. replied "come and free miss q. from the wiles of mrs. m. being asked who mrs. m. was, h. l. answered that she was a vampire and a sorceress who was modelling a sphinx with the intention of one day endowing it with life so that it might carry out her evil wishes; and that her victim was miss q. p. wishing to ease his friend's mind asked h. l. to take him to miss q.'s address at which mrs. m. was then living. this h. l. did. the following story is certainly one of the least remarkable of the many strange events which happened

approaching middle age, sees before her the hell of lost beauty, of decrepitude, of wrinkles and fat. the odour of man seemed to fill her whole subtle form with a feline agility, with a beauty irresistible. one step nearer and then she sprang at frater p. and with an obscene word sought to press her scarlet lips to his. as she did so frater p. caught her and holding her at arm's length smote the sorceress with her own current of evil, just as a would-be murderer is sometimes killed with the very weapon with which he has attacked his victim. a blue-greenish light seemed to play round the head of the vampire, and then the flaxen hair turned the colour of muddy 175 snow, and the fir skin wrinkled, and those eyes, that had turned so many happy lives to stone, dulled, and became as pewter dapp

t. at any rate, unstrung muscles and an enervated mind could have been resisted much more effectually when they pleaded for renewed indulgence than the form which the fascination actually took. for days i was even unusually strong; all the forces of life were in a state of pleasurable activity, but the memory of the wondrous glories 250 which i had beheld wooed me continually like an irresistible sorceress. i could not shut my eyes for midday musing without beholding in that world, half dark, half light, beneath the eyelids, a steady procession of delicious images which the severest will could not banish nor dim. now through an immense and serene sky floated luxurious argosies of clouds continually changing form and tint through an infinite cycle of mutations. now, suddenly emerging from s

ARADIA GOSPEL OF THE WITCHES

is set forth by a page cut of a very ugly old woman in themost modern costume of shawl and mob-cap with ribbons. she is holding an ordinary candlestick. itis quite the ideal of a common fortune-teller, and it is probable that the words maga circesuggestednothing more or less than such a person to him who made up the book. that of medea is, howev-er, quite correct, even artistic, representing the sorceress as conjuring the magic bath, and wasprobably taken from some work on mythology. it is ever so in italy, where the most grotesque andmodern conceptions of classic subjects are mingled with much that is accurate and beautiful ofwhich indeed this work supplies many examples. page 75 n r r r r r then will weenter in a great hall where thou wilt see many beautiful ladies who will try to fasci

exists in them marvel-lousrelics of ancient mythology and valuable folklore, which is the very cor cordiumof history, is asuncared for by him as it would be by a common zoccoloneor tramping franciscan. one would thinkit might have been suspected by a man who knew that a witch really endeavoured to kill seven peo-ple as a ceremony or rite, in order to get the secret of endless wealth, that such a sorceress musthave had a store of wondrous legends; but of all this there is no trace, and it is very evident thatnothing could be further from his mind than that there was anything /interesting/ from a higher ormore genial point of view in it all.his book, in fine, belongs to the very great number of those written on ghosts and superstition sincethe latter has fallen into discredit, in which the

h. andrews to folk-lore, 1 he will beaware that there are in italy great numbers of strege, fortune-tellers or witches, who divine by cards,perform strange ceremonies in which spirits are supposed to be invoked, make and sell amulets,and, in fact, comport themselves generally as their reputed kind are wont to do, be they blackvoodoos in america or sorceresses anywhere.but the italian /strega/ or sorceress is in certain respects a different character from these. in mostcases she comes of a family in which her calling or art has been practised for many generations. ihave no doubt that there are instances in which the ancestry remounts to mediaeval, roman, or itmay be etruscan times. the result has naturally been the accumulation in such families of much tra-dition. but in northern italy, as

BLUE EQUINOX

. the shaving of shagpat, by george meredith. an excellent allegory. lilith, by george macdonald. a good introduction to the astral. l -bas, by j.-k. huysmans. an account of the extravagances caused by the sin-complex. the lore of proserpine, by maurice hewlett. a suggestive enquiry into the hermetic arcanum. en route, by j-k. huysmans. an account of the follies of christian mysticism. sidona the sorceress, by william meinhold. the amber witch, by william meinhold. these two tales are highly informative. macbeth; midsummer night.s dream; the tempest, by w. shakespeare. interesting for traditions treated. redgauntlet, by sir walter scott. also one or two other novels. interesting for traditions treated. rob roy, by james grant. interesting for traditions treated. the magician, by w. somerse

DONALDTYSON EVILEYE

"eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats; for as he thinketh in his heart, so is he: eat and drink, saith he to thee; but his heart is not with thee. the morsel which thou hast eaten shalt thou vomit up, and lose thy sweet words" the greek poet apollonius of rhodes, who lived in alexandria, egypt, at the end of the first century, wrote of how the sorceress medea destroyed the giant talos with nothing more than the malice of her gaze "then, with incantations, she invoked the spirits of death, the swift hounds of hades who feed on souls and haunt the lower air to pounce on living men. she sank to her knees and called upon them, three times in song, three times with spoken prayers. she steeled herself with their malignity and bewitched the ey

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

in the center, and as they gradually worked themselves up to an ecstatic state, resembling possession, they lightly switched with their quaggatail one of the trembling spectators, who was immediately dragged away and butchered, along with all of his or her relatives and livestock. sometimes a whole kraal was exterminated in this way, so reminiscent of european witch-hunts. barker also described a sorceress named nozilwane, whose wistful glance, she noticed, had in it something uncanny and uncomfortable. she was dressed beautifully in lynx skins folded over and over from waist to knee, the upper part of her body covered by strings of wild beasts teeth and fangs, beads, skeins of gaily colored yarn, strips of snakeskin, and fringes of angora goat fleece. lynx tails hung like lappets on each

n in the flesh. but, following the thinking of saints ireneus, ambrose, augustine and almost all of the church fathers, antichrist will be a man similar to and conceived in the same way as all others, differing from them only in a malice and an impiety more worthy of a demon than of a man. more recently, however, cardinal bellarmin asserted that antichrist will be the son of a demon incubus and a sorceress. he will be a jew of the tribe of dan, according to malvenda, who supported his view with the words the dying jacob spoke to his sons, dan shall be a serpent by the way.an adder in the path: by those of jeremiah, the armies of dan will devour the earth; and by the seventh chapter of the apocalypse, where st. john has omitted the tribe of dan in his enumeration of the other tribes. elijah

arthur edward. the occult sciences. 1891. reprint, secaucus, n.j: university books, 1974. armida the episode of armida in jerusalem delivered by torquato tasso (1554.1595, is founded on a popular tradition related by pierre de lancre. this skillful enchantress was the daughter of arbilan, king of damascus. she was brought up by an uncle, a great magician, who taught his niece to become a powerful sorceress. nature had so well endowed her that she far surpassed the most beautiful women of the east. her uncle sent her as a worthy foe against the powerful christian army that pope urban xi had collected under the leadership of godfrey de bouillon. and there, de lancre says, she so charmed the principal leaders of the crusaders with her beautiful eyes that she almost ruined the hopes of the chr

and the third eye. upland, calif: astara s library of mystical classics, 1980. chaney, robert. the inner way. los angeles: de vorss, 1962. mysticism: the journey within. upland, calif: astara s library of mystical classics, 1979. astolpho a hero of italian romance, the son of otho, king of england. he is the subject of aristo s orlando furioso. astolpho was transformed into a myrtle by alcina, a sorceress, but later regained his human form through melissa. he took part in many adventures and cured orlando of his madness. astolpho is the allegorical representation of a true man lost through sensuality. astragalomancy a system of divination involving casting small bones (each associated with particular interpretations, rather in the manner of throwing dice. later developments in fact utiliz

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

were introduced into the sleeping apartment through glass tubes and cylinders. to these attractions were added the soft strains of hidden flutes, harmonicons, and a large organ. use of this celestial couch was said to sooth shattered nerves and was allowed only to those who sent a written application to its owner and enclosed 50 sterling. bees it was maintained by certain demonologists that if a sorceress ate a queen bee before being captured, she would be able to sustain her trial and tortures without making a confession. in some parts of brittany it was claimed that these insects were very sensitive to the fortunes and misfortunes of their master, and would not thrive unless he was careful to tie a piece of black cloth to the hive when a death occurred in the family, and a piece of red

numerous translations of beowulf (see c. b. tinker, the translations of beowulf, 1903, as well as many critical works and study guides. a manuscript beowulf (cotton vitellius a. xv) ca. 1000 c.e. is preserved in the british museum library in london. sources: beowulf. edited by f. klaeber. boston, 1950. beowulf. translated by john r. clarke. rev. ed. new york: c. l. wrenn, 1954. berande an alleged sorceress burnt at maubec, in france, in 1577, at the height of the witchcraft hysteria. she was confronted and accused of sorcery, and when she denied it, her accuser exclaimed, dost thou not remember how at the last dance at the croix du pate, thou didst carry a pot of poison? then berande confessed and was burnt along with her accuser. beraud, marthe also known as eva c. she was the medium of c

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ainst the glass: i command you, mandragoras, in the name of those to whom you are bound to give obedience, to know if the gentleman present will be happy in the journey which he is about to make. if so, strike three times with the iron upon the goblet. the iron struck three times as demanded without the old woman having touched any of the apparatus, much to the surprise of the two spectators. the sorceress put several other questions to the mandragora, who struck the glass once or thrice as seemed good to him. but the author claimed that this procedure was an artifice, for the piece of iron suspended in the goblet was extremely light and when the old woman wished it to strike against the glass, she held in one of her hands a ring set with a large piece of magnetic stone, which drew the iro

america) nous letter (journal) semi-annual journal of noetics, the science of states of consciousness. the nous letter also absorbed astrologica, formerly a separate journal. last known address: 1817 de la vina st, santa barbara, ca 93101. nroogd see new reformed orthodox order of the golden dawn nsac see national spiritualist association of churches nuan in ancient irish romance, the last of the sorceress-daughters of conaran. having put finn mac cummal under taboo to send his men in single combat against her as long as she wished, she was slain by goll mac morna, her sister s slayer. numerology a popular interpretive and prediction system deriving from the mystic values ascribed to numbers. in jewish mysticism, for example, gematria refers to the traditional association of numbers with h

rs to a banquet consisting of a black lamb torn to pieces with their teeth, and afterward these phantoms had to answer the questions of the sorceresses. witches made images of their victims and prayed to the infernal powers for help; hounds and snakes glided over the ground, the moon turned to blood, and as the images were melted so the lives of the victims ebbed away. virgil gives a picture of a sorceress performing love-magic by means of a waxen image of the youth whose love she desired. lucan, in his pharsalia, discusses thessaly, notorious in all ages for sorcery, and drew a terrific figure of erichtho, a sorceress of illimitable powers, one whom even the gods obeyed, and to whom the forces of earth and heaven were bond-slaves. both nero and his mother agrippina were reported to have h

ot escape justice and after his trial suffered the usual fate of being burned alive. isobel griersone, a prestonpans woman who was burned to death on the castle rock, edinburgh, in march 1607, had a record of poisonings rivalling that of cellini himself, and it is even recorded that she contrived to put an end to several people simply by cursing them. equally sinister were the exploits of another sorceress, belgis todd of longniddry, who was reported to have brought about the death of a man she hated just by enchanting his cat. this picturesque method was scorned by notorious perthshire witch janet irwing, who in about the year 1610 poisoned various members of the family of erskine of dun, in the county of angus. the criminal was eventually detected and suffered the usual fate. the wife of

ft manias of europe. about the year 1400, there were secular trials of people accused of sorcery, malevolent magic, in the alps region now constituting southern and western switzerland. during the same period, the inquisition was pursuing heretics in neighboring valleys. one of the most active secular judges was peter of berne (peter von freyerz) in simmenthal. jeannette charles was arrested as a sorceress in geneva in 1401, and after torture she admitted evoking the devil. in basel, in 1407, various women from well-to-do families were prosecuted for alleged sorcery in love affairs. in 1423, at nieder-hauenstein, near basel, an alleged witch was condemned after a peasant testified that she had ridden on a wolf. in the valais area in 1428, the bishop of sion headed early systematic persecut

he witches. london: david nutt, 1899. lewis, james r, ed. magical religion and modern witchcraft. albany: state university of new york press, 1996. luhrman, t. m. persuasions of the witch s craft. cambridge, mass: harvard university press, 1989. melton, j. gordon, and isotta poggi. magic, witchcraft, and paganism in america: a bibliography. new york: garland publishing, 1992. michelet, jules. the sorceress: a study in middle age superstition. paris, 1904. reprint, london: imperial press, 1905. reprint as: satanism and witchcraft. wehman, 1939. murray, margaret a. the witch-cult in western europe. oxford: oxford university press, 1921. notestein, wallace. a history of witchcraft in england from 1558 to 1718. american historical association, 1911. orion, loretta. never again the burning time

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

extreme. the "egyptian" character of the art described in de umbris idearum was strongly emphasised by bruno's scottish disciple, alexander dicson, who published in london in 15834 an imitation of it prefaced by a dialogue in which "mercurius" and "theut" are speakers, both names of hermes trismegistus, the egyptian. the other book on magic memory published in paris has for its heroine that great sorceress circe, the daughter of the sun. the title of it is cantus circaeus,s and it is dedicated by jean regnault op. lat, ii(i, pp. 78-9. 2 ibid, p. 47. 1 this has been seen by e. garin, who, in the article in which he discusses the de vita coelitus comparanda, makes the following remark "che bruno. si serva nella sua arte della memoria delle fades astrologiche di teucro babilonese non e ne un

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

nnigr (multiscius) came to mean magician, and jidl-kunndtta fiollcyngi, and even the simple kyngi= kunnugi) sorcery. this k ^ngi was learnt as a profession' rognvaldr nam fidlkyngi' har. harf. saga cap. 36. walther 116, 29 says of a lady wondrous fair' daz si iht anders kilnne (that she was up to other tricks, knew too much, daz soil man iibergeben (you are not to imagine^ hans sachs calls an old sorceress by turns^ die alt unhuld' and' die weise frau' iv. 3, 32-3 (see suppl' vegius in the lex burg. 16, 3 and ohg. 1, 8 has been taken to mean magician; but, as the rubric' viator' in the last passage shews, it is one who fetches and carries, index, delator' of hke meaning are: xceiser manv, u-eise frau, kluge frau; on. visiudamadr, sage, natural philosopher, fornald. sog. 1, 5; serv. vietcht

v. 3, 32-3 (see suppl' vegius in the lex burg. 16, 3 and ohg. 1, 8 has been taken to mean magician; but, as the rubric' viator' in the last passage shews, it is one who fetches and carries, index, delator' of hke meaning are: xceiser manv, u-eise frau, kluge frau; on. visiudamadr, sage, natural philosopher, fornald. sog. 1, 5; serv. vietcht peritus, vietchtats -titsa veneficus -ca; pol. wieszczka sorceress, fortune-teller, wieszczyka night-hag, lamia; sloven, vezha witch. 3 analogous is the 0. fr. devin, divin, magician, diviner. witega. spa. galdor. 1035 inasmuch as spying is foreseeing and seeing, there is another word for conjuring that i can connect with it. without any bodily contact, things may be acted upon by mere looking, by the evil eye: this in our older speech was called entseh

' der list von nigromanzi' parz. 453, 17. 617, 12, list m. answering to on. iffrott, which snorri uses of magic; nigromancie, maerl. 2, 2g1' der swarzen buoche wis' seid-man. juggler. 1037 now, as the concocting of remedies and that of poisons easily fall into one, the ohg. luppi, as. lyf, mhg. luppe, is used of poisoning and bewitching' li'ippe und zouber triben/ berth. 12, and luppcerinne 58 is sorceress, exactly as veneficimn and venefica stand related in latin; and the goth, luhjaleisei, gal. 5, 20 is(^apixakeia, sorcery, and leisei is like list in zouherlist, iw. 1284. even the goth, lekeis, ohg. lahhi (leech, medicus in the good honest sense, and lahhinon (mederi, lahhan (remedium) lie at the root of the words idchencermne enchantress, obei'l. bihteb. 46, lachsnen quackery, conjuring

12- it is worth noting, that the sei^r is performed at night, when men are asleep, by the vulvas, who salhj out ivith their compn7iij 'menn foru at sofa, en volva for til ndttfars seid's me& sitt lid' 2, 166; and the parallel passage 2, 507 says' gekk hun ?a ut med' lid'i sinu, er asrir gengu til svefns, ok ejidi seid' ketill was roused at night by a great uproar in the wood, he ran out and saw a sorceress with streaming hair (sa trollkonu, ok fell fax a hersar henni; being questioned, she begged him not to balk her, she was bound for a magic mote, to which were coming skelking king of sprites from dumbshaf, ofoti (unfoot) from ofotausfirs, thorgersr horgatroll and other mighty ghosts from the northland (ek skal till trolla];iugs ]7ar kemr skelkingr, norsan or dumbshafi, konungr truua, ok

re. enchanters would turn into wolves, enchantresses into cats; the wolf was the sacred beast of wuotan, the cat of frouwa, two deities that had most to do with souls and spirits. the adept in magic assumed a mask, grima (p. 238^ a trolls-ham, by which he made himself unrecognisable, and went rushing through the air, as spirits also put on grimhelms, helidhelms (p. 463; often we see the notion of sorceress and that of mask^ meet in one, thus the leges roth. 197. 379 have' striga, quod est masca' striga, quae dicitur masca' on this last term i shall have more to say by and by (see suppl. but sorceresses have also at their command a bird^s shape, a feather-garment, especially that of the goose, which stands for the more ancient swan, and they are like swan-wives, valkyrs, who traverse the br

ns to be excluded. our very oldest laws, esp. the salic, mention gatherings of witches for cooking, and i remind the reader of those gothland su&naiitar (p. 56) at a sacrifice. the lex sal. cap. 67 specifies it as the grossest insult to call a man witches' kettle-hearer' si quis alteram chervioburgum, hoc est strioportium clamaverit, aut ilium qui inium dicitur portasse ubi 1 on. grima, name of a sorceress; also gryla (horrific, su. 210" can hagehart, larva, gl. herrad. 189' be conn, with hag in hagezusa? a mask is sometimes called schcmhart, of which more hereafter: bearded masks were worn in masquerades. i am even tempted to explain the latter half of hagazusa by zussa (lodix, or zusa (cingulum, strophium, graff 5, 711; couf. mhg. zuse (cirrus, diut. 1, 458-9. 460. 1046 magic. st7-ias (f

sagore' of the polish witches (woycicki 1, 17. 2, 77) agrees. a part of the carpathians between hungary and poland is called in pol. habia gora, old wives' mountain; i cannot say if witch-festivals are placed there. the kormakssaga pp. 76. 204. 222 has a similar 8pdkonufell, wise-woman's mount. the lithuanians say, on the eve of st. john all the magicians come flying to mt szatria, where a mighty sorceress jauterita entertains them^ it is singular, how all over europe the heathen's pilgrimages to feasts and sacrifices are by christians converted into this uniform sorcery, everywhere alike. did the notion take shape in each nation by itself? or, what is less credible, was the fashion set in one place, and followed everywhere else (see suppl) that the heathen in old scandinavia already had t

HEAVEN HELL

the god has now to traverse a region where there is not sufficient water to float his boat or to permit of its being towed; moreover, his way is blocked by a monster serpent called neha-hra, which lies on a sand bank 450 cubits long. 1 in other words, the boat of afu-ra has arrived at a region of sandbanks and shallows, where serpents and crocodiles live; but the words of power of isis, the great sorceress, and of ser, and of the god himself protect him