Michael Wynn's Occult Reference Library
SORCERY,SORCERIES

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

des. 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, magic, and so an addit

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, magic, and so an additional link between the notions of sacrifice and sorcery, knowing as we do that the verbs garaican, wihan and perhaps zouivan [as. gearwian to prepare, goth, veihan to consecrate, and taujan to bring about] are applicable to both, though our ohg. karo, haraiui victima, graff 4, 241 (germ, gar, as. gearw, yare) expresses no more than what is made ready, made holy, consecrated^ we shall besides have to separate more exactly the ideas vow and sacri

r heathenism, that women, not men, are selected for this office. here the jewish and christian view presents a contrast: prophets foretell, angels or saints from heaven announce and execute the commands of god; but greek and teutonic gods employ both male and female messengers. to the german way of thinking, the deciees of destiny assume a greater sacredness in the mouth of woman, soothsaying and sorcery in a good as well as bad sense is peculiarly a women's gift, and it may even be a part of the same thing, that our language personifies virtues and vices as females. if human nature in general shews a tendency to pay a higher respect and deference to the female se, this has always been specially characteristic of teutonic nations. men earn deification by their deeds, women by their wisdom'

ABRAMELIN2

selves they possess no other virtue than a natural property; and they can produce no other thing than probable4 effects, and they have absolutely no power in spiritual and supernatural things; but if, however, on certain occasions they5 cause you to behold any extraordinary effect, such is only produced by impious and diabolical pacts and conjurations, the which form of science ought to be called sorcery. finally, let us conclude that from the divine mystery are derived these three kinds of qabalah, viz: the mixed qabalah, and the true wisdom, and the (true) magic. we will, therefore, show forth this last, and the manner of becoming its possessors in the name of god and of his celestial court! of abramelin the mage 45 the second chapter. what we should consider before undertaking this oper

i will here state the same in few words. we may then exercise the profession of medicine, and all arts connected with the same; and we may perform all operations which tend unto charity and mercy towards our neighbour purely and simply. as for what concerneth the liberal arts ye may interest yourselves in astronomy, etc, but flee all arts and operations which have the least tincture of magic and sorcery, seeing that we must not confound together god and belial: god wisheth to be alone; unto him pertain all honour and glory. all the above matters are however permitted during the two first and the two second moons. you may walk in a garden for recreation; but you shall do no servile work; and amidst the flowers and the fruits you can also meditate upon the greatness36 of god. but during the

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

et a l'archaeologie egyptiennes et assyriennes. paris, 1904 (ed. maspero) grant, k. aleister crowley and the hidden god new york, 1974 the magical revival new york, 1973 gray, j. near eastern mythology new york, 1969 griffith& thompson the leyden papyrus new york, 1974 hooke, s.h. babylonian and assyrian religion oklahoma, 1975 middle eastern mythology new york, 1975 king, l. babylonian magic and sorcery london, 1896 kramer, s.n. history begins at sumer new york, 1959 mythologies of the ancient world (ed) new york, 1961 sumerian mythology pennsylvania, 1972 laurent la magie et la divination chez les chaldeo-assyriennes paris, 1894 lenormant, f. science occult; la magie chez les chaldeens paris, 1874 lovecraft, h.p. tales of the cthulhu mythos new york, 1973 at the mountains of madness new

ble to tell me; their flocks had been slain as the victims of some strange epidemic. i wandered as a beggar, being fed from town to town as the local people saw fit, often being stoned instead and threatened with imprisonment. on occasion, i was able to convince some learned man that i was a sincere scholar, and was thereby permitted to read the ancient records in which the details of necromancy. sorcery, magick and alchemy are given. i learned of the spells that cause men illness, the plague, blindness, insanity, and even death. i learned of the various classes of demons and evil gods that exist, and of the old legends concerning the ancient ones. i was thus able to arm myself against also the she-devil lammashta, who is called the sword that splits the skull, the sight of whom causeth ho

nd remember! ninib, dark wandered of the forgotten lands, hearken and remember! ninib, gatekeeper of the astral gods, open thy gate to me! ninib, master of the chase and the long journey, open thy gate to me! gate of the double-horned elder god, open! gate of the last city of the skies, open! gate of the secret of all time, open! gate of the master of magickal power, open! gate of the lord of all sorcery, open! gate of the vanquisher of all evil spells, hearken and open! by the name which i was given on the sphere of marduk, master of magicians, i call thee to open! ia duk! ia andarra! ia zi battu ba allu! ballagu bel dirrigu baagga ka kanpa! bel zi exa exa! azzagbat! bazzagbarroniosh! zelig! the conjuration of the fire god spirit of the fire, remember! gibil, spirit of the fire, remember!

indly watcher like the god that hath made me may stand at my head always to life me to favour with the elder gods udugghul allachul mallachul masqimchul dingirchul no evil spirit no evil demon no evil god no evil fiend no hag demon no filth-eating demon no thieving demon no shadow of the night no shell of the night no mistress of the demon no offspring of the demon no evil spell no enchantment no sorcery no evil in the world or under it over the world or inside the world may seize me here! barra ante malda! barra ange ge yene! zi dingir anna kanpa! zi dingir kia kanpa! gaggamannu! a conjuration against the seven liers-in-wait they are seven they are seven in the depths of the ocean, they are seven in the shining heavens, they are seven they proceed from the ocean depths they proceed from t

l'gal dekud dingir ri ennege kanpa zi dingir ninni duggaani dingir a nnunna ia an saggnnuunga gatha gan ene kanpa! the exorcism against azag-thoth and his emissaries (an image must be made of a throne-chair, and put into the flames of the aga mass ssaratu while chanting the following exorcism) boil! boil! burn! burn! utuk xul ta ardata! who art thou, whose son? who are thou, whose daughter? what sorcery, what spells, has brought thee here? may enki, the master of magicians, free me! may ashariludu, son of enki, free me! may they bring to nought your vile sorceries! i chain you! i bind you! i deliver you to girra lord of the flames who sears, burns, enchains of whom even mighty kutulu has fear! may girra< the ever-burning one, give strength to my arms! may gibil, the lord of fire, give pow

e body the demon that rendeth the body spirit of the sky, remember! spirit of the earth, remember! the demon that seizeth man the demon that seizeth man the gigim who worketh evil the spawn of the wicked demon spirit of the sky, remember! spirit of the earth, remember! he who forges images he who casts spells the evil angel the evil eye the evil mouth the evil tongue the evil lip the most perfect sorcery spirit of the sky, remember! spirit of the earth, remember! ninnkigal, spouse of ninnazu may she cause him to turn his face toward the place where she is! may the wicked demons depart! may they seize one another! may they feed on one another's bones! spirit of the sky, remember! spirit of the earth, remember! the exorcism annakia (a conjuration of heaven and earth and all between against t

nd me, the sword behind me, the spear behind me, the armour behind me. be watchful, spirit of the southern ways, and remember! spirit of the south, remember! the invocation of the western gate thee i invoke, spirit of the land of mer martu! thee i invoke, angel of the sunset! from the unknown god, protect me! from the unknown demon, protect me! from the unknown enemy, protect me! from the unknown sorcery, protect me! from the waters of kutulu, protect me! from the wrath of ereshkigal, protect me! from the swords of kingu, protect me! from the baneful look, the baneful word, the baneful name, the baneful number, the baneful shape, protect me! be watchful, spirit of the western ways, and remember! spirit of the west gate, remember! the invocation of the four gates mer sidi! mer kurra! mer ur

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

l the hour when, as the "king's son" or knight-errant, he must win the princess, and set himself upon a strange throne. almost all the legends of heroes imply this formula in strikingly similar symbols. digamma. vau the sun- son. he is supposed to be mortal; but how is this shewn? it seems an absolute perversion of truth: the sacred symbols have no hint of it. this lie is the essence of the great sorcery. osirian religion is a freudian phantasy fashioned of man's dread of death and ignorance of nature. the parthenogenesis-idea 34 persists, but is now the formula for incarnating demi-gods, or divine kings; these must be slain and raised from the dead in one way or another<
o have wit to understand it. the golden ass, by apuleius. valuable for those who have wit to understand it. le comte de gabalis. valuable for its hints of those things which it mocks. the rape of the lock, by alexander pope. valuable for its account of elementals. undine, by de la motte fouque. valuable as an account of elementals. black magic, by marjorie bowen. an intensely interesting story of sorcery. le peau de chagrin, by honore de balzac. a magnificent magical allegory. number nineteen, by edgar jepson. an excellent tale of modern magic. dracula, by bram stoker. valuable for its account of legends concerning vampires. scientific romances, by h. hinton. valuable as an introduction to the study of the fourth dimension. alice in wonderland, by lewis carroll. valuable to those who under

ALEISTER CROWLEY MAGICK WITHOUT TEARS

vered from the devastating revelations in the matter of the yellow school, i must ask you to brace yourself for disclosures even more formidable about the black. do not confuse with the black lodge, or the black brothers. the terminology is unfortunate, but it wasn't i that did it. now then, to work! the black school of magick, which must by no means be confused with the school of black magick or sorcery, which latter is a perversion of the white tradition, is distinguished fundamentally from the yellow school in that it considers the universe not as neutral, but as definitely a magic without tears get any book for free on: www.abika.com 88 curse. its primary theorem is the "first noble truth" of the buddha "everything is sorrow" in the primitive classics of this school the idea of sorrow

ALEISTER CROWLEY THE HEART OF THE MASTER

s- to enlighten six great civilizations, about to be drawn together by the opening up of communications over the planet by the expansion of the roman power. after these there stood almost alone the name: apollon. but above that extract, the whole width of the chart, the word i a o. then came a blackness over the whole map, for at one time the brotherhood had been nigh utterly destroyed by a great sorcery of the black lodge, and the darkening of all counsel, and the confusion of all truth. i saw only one glimmer bare legible: plotinus. and at the end of the darkness, amid many names which i could not read, jacobus burgundus molensis. for his name was in letters of fire. did not the order of the temple prepare the renaissance by fusing the mysteries of the east and west? then there burst out

ALEISTER CROWLEY THE SWORD OF SONG

t, heard me speak indignant. then i seemed to be so far from christianity! now, other celebrations fit 5 the time, another song shall flit responsive to another tune. september s shadow falls on june, but dull november s darkest day is lighted by the sun of may. 10 here s now i got a better learning. it s a long lane that has no turning! mad as a woman-hunted urning, the lie-chased alethephilist* sorcery s maw gulps the beginner: 15 in pain s mill neophytes are grist: disciples ache upon the rack. five years i sought: i miss and lack; agony hounds lagoan twist; i peak and struggle and grow thinner, 20 and get to hate the sight of dinner. with sacred thirst, i, soul-hydroptic,1 read levi2 and the cryptic coptic ;3 with anet her-k uaa en ra,4 and atwuynxd arps 25 while good macgregor5 (who t

ALEISTER CROWLEY EQ I 1

without soul or life have remained alone. in the midst of all this, truth reposes inviolable in the inner sanctuary. faithful to the spirit of truth, the members of the interior order live in silence, but in real activity. yet, besides their secret holy work, they have from time to time decided upon political strategic action. thus, when the earth was night utterly corrupt by reason of the great sorcery, the brethren sent mohammed to bring freedom to mankind by the sword. this being but partially a success, they raised up one luther to teach freedom of thought. yet this freedom soon turned into a heavier bondage than before. then the brethren delivered unto man the knowledge of nature, and the keys thereof; yet this also was prevented by the great sorcery. now then finally in nameless way

ALEISTER CROWLEY EQ I 5

art thou, chaos, chaos, eternity, all contradictions in terms! oh, blue! blue! blue! whose reflection in the abyss is called the great one of the night of time; between ye vibrateth the lord of the forces of matter. o nox, nox qui celas infamiam infandi nefandi, deo solo sit laus qui dedit signum non scribendum. laus virgini cuius stuprum tradit salutem. o night, that givest suck from thy paps to sorcery, and theft, and rape, and gluttony, and murder, and tyranny, and to the nameless horror, cover us, cover us, cover us from the rod of destiny; for cosmos must come, and the balance be set up where there was no need of balance, because there was no injustice, but only truth. but when the balances are equal, scale matched with scale, then will chaos return. yea, as in a looking-glass, so in

able, and none of the works appear to have ever been printed. cable published a work entitled "of natural and supernatural things" which lowndes calls an extraordinary book. if its matter is at all similar to that of the present volume, there is little wonder that lowndes should call it "extraordinary" waite (a. e) the book of ceremonial magic, including the rites and mysteries of go tic theurgy, sorcery, and infernal necromancy, in two parts. i. an analytical and critical account of the chief magical rituals extant. ii. a complete grimoire of black magic. 4to "with "180 "illustrations, white cloth "extra, with designs in gold on cover" 1910 "post free" 15"s. net" occult science in india, and among the ancients, with an account of their initiations, and the history of spiritism, from the f

ALEISTER CROWLEY EQUINOX EQ I 2 2

l pressed on, hungering for the knowledge of things outside; and in his struggle for the million he misses the unit, and heaps up chaos in the outer darkness of illusion. from the cloudless skies of mysticism he rushes down into the infernal darkness on winged thoughts "the fiery limbs, the flaming hair, shot like the sinking sun into the western sea" and we find him now in the goetic kingdoms of sorcery, witchcraft, and infernal necromancy. the bats flit by us as we listen to his frenzied cries for light and knowledge "the spiritual guide" and "the cherubic wanderer" are set aside for "the arbatel" and "the seven mysterious orisons" a hurried turning of many pages, the burning of many candles, and then- the key of solomon for a time is put away, with the grimoires and the rituals, the tal

ALEISTER CROWLEY EQUINOX EQ I 3

and revolting perfume would become perhaps a pleasure to inhale if it were reduced to its minimum quantity and intensity. there! there is happiness; heaven in a teaspoon; happiness, with all its intoxication, all its folly, all its childishness. you can swallow it without fear; it is not fatal; it will in nowise injure your physical organs. perhaps (later on) too 69 frequent an employment of the sorcery will diminish the strength of your will; perhaps you will be less a man than you are today; but retribution is so far off, and the nature of the eventual disaster so difficult to define! what is it that you risk? a little nervous fatigue to- morrow_ no more. do you not every day risk greater punishments for less reward? very good then; you have even, to make it act more quickly and vigorou

a, i attributed to the birds this mysterious brazen chant; i imagined that they sang with a metallic throat. evidently they were talking to me, and chanting hymns to my captivity. gambolling monkeys, buffoon-like satyrs, seemed to amuse themselves at this supine prisoner, doomed to immobility; yet all the gods of mythology looked upon me with an enchanting smile, as if to encourage me to bear the sorcery with patience, and all their eyes slid to the corner of their eyelids as if to fix themselves on me. i came to the conclusion that if some faults of the olden time, some sins unknown to myself, had made necessary this temporary punishment, i could yet count upon an overriding goodness, which, while condemning me to a prudent course, would offer me truer pleasures than the dull pleasures wh

have saved him. the surgeon did not agree with the officer, but the chaplain would doubtless have admired these sentiments. it is certainly superfluous, after all thee considerations, to insist upon the moral character of hashish. let me compare it to suicide, to slow suicide, to a weapon always bleeding, always sharp, and no reasonable person will find anything to object to. let me compare it to sorcery or to magic, which wishes in working upon matter by means of arcana (of which nothing proves the falsity more than the efficacy) to conquer a dominion forbidden to man or permitted only to him who is deemed worthy of it, and no philosophical mind will blame this comparison. if the church condemns magic and sorcery it is that they militate against the intentions of god; that they save time

to extract that subtle understanding which will enable him to construct such symbols of strength, such appliances of power, such exercises of will and imagination, that by their balanced, chaste and sober use, he must succeed if he will to do so. so we see, it matters very little whether the aspirant, truly the seer, cry "yea" or "nay" so long as he do so with a "will" a "will" that will beget a sorcery within the cry; for as levi says "the intelligence which denies, invariably affirms something, since it is asserting its liberty" let us now inquire what this liberty is, but above all, whatever we write "be not satisfied with what we tell you; and act for yourself" and, if you act with daring and courage, you will indeed outstep the normal powers of life and become a strong man amongst st

ALEISTER CROWLEY EQUINOX EQ I 4 2

herous moved across his hand. suddenly looking up he saw the mrs. m. had noiselessly quitted her seat and was bending over him; her hair was scattered in a mass of curls over her shoulders, and the tips of her fingers were touching the back of his hand 174 no longer was she the middle aged woman, worn with strange lusts; but a young woman of bewitching beauty. at once recognizing the power of her sorcery, and knowing that if he even so much as contemplated her gorgon head all the power of his magic would be petrified, and that he would become but a puppet in her hands, but a top to be played with and when broken cast aside, he quietly rose as if nothing unusual had occurred; and replacing the bust on the mantelpiece turned towards her and commenced with her a magical conversation; that is

i unlocked the secret, not by a hypothesis, not by processes of reasoning, but by journeying through those self-same fields of weird experience which are dinted by the sandals of the glorious old dreamers of the east. standing on the same mounts of vision where they stood, listening to the same gurgling melody that broke from their enchanted fountains, yes, plunging into their rayless caverns of sorcery, and imprisoned with their genie in the unutterable silence of the fathomless sea, have i dearly bought the right to come to men with the chart of my wanderings in my hands, and unfold to them the foundations of the fabric of oriental story. the secret lies in the use of hasheesh. a very few words will suffice to tell what hasheesh is. in northern latitudes the hemp plant("cannabis sativa)

ling. i extinguished my light. to say this may seem trivial, but it is as important a matter as any which it is possible to notice. the most direful suggestions of the bottomless pit may flow in upon thehasheesh eater through the very medium of darkness. the blowing out of a candle can set an unfathomed barathrum wide agape beneath the flower-wreathed table of his feast, and convert his palace of sorcery into a golgotha. light is a necessity to him, even when sleeping; it must tinge his visions, or they assume a hue as sombre as the banks of styx. it was an awaking, which, for torture, had no parallel in all the stupendous domain of sleeping incubus. beside my bed in the centre of the room stood a bier, from whose corners drooped the folds of a heavy pall; outstretched upon it lay in state

ALEISTER CROWLEY EQUINOX EQ I 6 2

'the stone of the philosophers' here is some fine work" occultism to the readers of "the equinox- all who are interested in "curious old" literature should write to frank hollings for his catalogue of over 1000 items. sent post free on receipt of name and address, and all future issues. a few selected items below. the book of ceremonial magic, including the rites and mysteries of goetic theurgy, sorcery, and infernal necromancy. in two parts. i. an analytical and critical account of the chief magical rituals extant. ii. a complete grimoire of black magic. by arthur edward waite. the two chief sections are subdivided as follows("a) studies on the antiquity of magical rituals["b) the ritual of transcendental magic, so- called("c) composite rituals("d) the rituals of black magic("e) the desc

ALEISTER CROWLEY EQUINOX EQ I 6

n "good, good" she agreed "so much for fame. but are you really great? your laughter was better than zarathoustra! what is your real secret? why did you love your neighbour? why did you speak the truth? how did you come to know anything at all well enough to be able to laugh as 117 you laughed! such abandonment to mirth implies a standard of seriousness unshakable "you are a witch" said he "it is sorcery to know that i have a secret. but to discover it you must be an adept "i know this" she answered, making a secret sign "this" he retorted, with the mano in fica "if you can laugh at me" she said "you must indeed be a great man "know" said he pompously "that you speak to an absolute grand patriarch of the rite of mizraim "a button" she laughed back "i was born to undo them. so i always wear

ALEX SANDERS THE KING OF THE WITCHES

, they preferred to condemn inexplicable phenomena rather than admit they were baffled. better to blame the devils they knew than let the public suspect there might be greater devils as yet undreamed of the last person in england to die for being a witch was alice mollard of exeter, who was hanged in 1684. in 1736 the act of james i was repealed. it now became illegal to prosecute for witchcraft, sorcery or enchantment. instead, anyone claiming to be able to work magic by witchcraft could be sent to prison for a year, during which he had to spend a whole day per quarter in the pillory of the nearest market square. the persecutorsand witch-prickers had done their work well. the books of magic, or 'grimoires' as they were called, were seized upon by collectors-many of the witches' closest se

ALEXANDRIAN BOOK OF SHADOWS OCCULT

rridwen, cybele, arianrhod, isis, dana, bride and by many other names. at her altars the youth of lacedaemon in sparta made due sacrifice. hps: whenever ye have need of anything, once in the month, and better it be when the moon is full, then shall ye assemble in some secret place and adore the spirit of me, who am queen of all the witcheries. there shall ye assemble, ye who are fain to learn all sorcery, yet have not won its deepest secrets; to these will i teach things that are yet unknown. and ye shall be free from slavery; and as a sign that ye be really free, ye shall be naked in your rites; and ye shall dance, sing, feast, make music and love, all in my praise. for mine is the ecstasy of the spirit, and mine also is joy on earth; for my law is love unto all beings. keep pure your hig

night. morgan, etoine, nisene, diana, bridgid, melusine, am i named of old by men. artemis and cerridwen, hell's dark mistress, heaven's queen. ye who would ask of me a rune, or who would ask of me a boon, meet me in some secret glade, dance my round in greenwood shade, by the light of the full moon. in a place wild and lone, dance about mine altar stone; work my holy mystery. ye who are feign to sorcery, i bring ye secrets yet unknown. no more shall ye know slavery, who give true worship unto me. ye who tread my round on sabbat night, come ye all naked to the rite, in token that ye be really free. i teach ye the mystery of rebirth, work ye my mysteries in mirth. heart joined to heart and lip to lip, five are the points of fellowship, that bring ye ecstasy on earth, for i am the circle of

ARADIA GOSPEL OF THE WITCHES

inciple was born. lucifer, orlight, lay hidden in the darkness of diana, as heat is hidden in ice. but the regenerator or messiahof this strange doctrine is a woman aradia, though the two, mother and daughter, are confused orreflected in the different tales, even as jahvehis confused with the elohim.remains to be said that the adam-nable and eve-il, or adamite assemblages enjoined in thegospel of sorcery, are not much, if at all, kept up by the now few and far between old or youngwitches and venerable wizards of the present day. that is to say, not to my knowledge in central ornorthern italy. but among the rous, viveurs, and fast women of florence and milan where theyare not quite as rare as eclipses such assemblies are called balli angelicior angels balls. theyare indeed far from being un

f the witches, as i have given it, is in reality only the initial chapter of the collection ofceremonies, cantrips, incantations, and traditions current in the fraternity or sisterhood, the wholeof which are in the main to be found in my etruscan roman remainsand florentine legends. ihave, it is true, a great number as yet unpublished, and there are more ungathered, but the wholescripture of this sorcery, all its principal tenets, formulas, medicaments, and mysteries may be foundin what i have collected and printed. yet i would urge that it would be worth while to arrange andedit it all into one work, because it would be to every student of archaeology, folk-lore, or history ofgreat value. it has been the faith of millions in the past it has made itself felt in innumerable tradi-tions, whi

ical chapter how diana made the stars and the rain is the same given inmy legends of florence, vol. ii. p. 229, but much enlarged, or developed to a cosmogonic-mytholog-ic sketch. and here a reflection occurs which is perhaps the most remarkable which all this witchevangel suggests. in all other scriptures of all races, it is the male, jehovah, buddha, or brahma,who creates the universe; in witch sorcery it is the female who is the primitive principle. wheneverin history there is a period of radical intellectual rebellion against long-established conservatism,hierarchy, and the like, there is always an effort to regard woman as the fully equal, which meansthe superior sex. thus in the extraordinary war of conflicting elements, strange schools of sorcery,neo-platonism, cabala, heretic chris

it is a type of resurrection from the earth, and wastherefore used at the mysteries and holy supper, and the grain had pertained to chthonicsecrets, orto what had been under the earth in darkness. thus even earth-worms are invoked in modern witch-craft as familiar with dark mysteries, and the shepherds pipe to win the orphic power must beburied three days in the earth. and so all was, and is, in sorcery a kind of wild poetry based on sym-bols, all blending into one another, light and darkness, fire-flies and grain, life and death.very strange indeed, but very strictly according to ancient magic as described by classic authorities,is the threatening diana, in case she will not grant a prayer. this recurs continually in the witch-exor-cisms or spells. the magus, or witch, worships the spiri

endless preaching to the peoplethat it was a dutyto suffer and endure oppression and tyranny, and that the rights of authority of allkinds were so great that they on the whole even excused their worst abuses. for by upholdingauthority in the nobility the church maintained its own.the result of it all was a vast development of rebels, outcasts, and all the discontented, who adopt-ed witchcraft or sorcery for a religion, and wizards as their priests. they had secret meetings indesert places, among old ruins accursed by priests as the haunt of evil spirits or ancient heathengods, or in the mountains. t o this day the dweller in italy may often find secluded spots environed byancient chestnut forests, rocks, and walls, which suggest fit places for the sabbat, and are some-times still believed

k-lore, whileshe was leading a wandering life in tuscany, to make an effort to obtain or recover something of thekind, i at last received from her, on january 1, 1897, entitled aradia, or the gospel of the witches.now be it observed, that every leading point which forms the plot or centre of the vangel, such asthat dianais queen of the witches; an associate of herodias(aradia) in her relations to sorcery;that she bore a child to her brother the sun (here lucifer; that as a moon-goddess she is in somerelation to cain, who dwells as prisoner in the moon, and that the witches of old were peopleoppressed by feudal lands(sic, the former revenging themselves in every way, and holding orgies todianawhich the church represented as being the worship of satan all of this, i repeat, had beentold or w

rds, have come down from days of yore.aradiais evidently enough herodias, who was regarded in the beginning as associated with dianaas chief of the witches. this was not, as i opine, derived from the herodiasof the new t estament,but from an earlier replica of lilith, bearing the same name. it is, in fact, an identification or twin-ingof the aryan and shemitic queens of heaven, or of night and of sorcery, and it may be that this wasknown to the earliest myth-makers. so far back as the sixth century the worship of herodiasanddianaby witches was condemned by a church council at ancyra. pipernus and other writers havenoted the evident identity of herodiaswith lilith. isispreceded both.dianais very vigorously, even dramatically, set forth in this poem as the goddess of the god-forsak-en and un

BALANCE J

te need women, dispose with that part of thyself. give unto her all thy weaknesses, it is the suffering half awake! the time has come for the new sexualities! to improve the species ye men must love one another thou art that which thou dost prefer. to supercede the sexualitites. it was a time when he consciously turned his back on fame and fortune and instead chose the grim path of asceticism and sorcery. these dramatic themes were to weave in and out of his life like a crimson thread as he constantly reinvented himself and stove to find new ways to express his dedication to the artist/outsider. so take your time in looking at this body of work. try an experiment and stop in front of one of the self-portraits and engage the attention of the eyes. give the artist as opportunity to speak and

BEHOLDERS OF NIGHT

stern origins, while reemerging in europe to america as time moved forward. what should be understood as a universal approach to witchcraft, shall the answer lie between the shadow and light, the essence between. the path of the wise is existent between what is seen and not seen, the very connection a clue to what the potential of the individual can be. luciferian witchcraft is the very result of sorcery which emerged in ancient cultures and times. the luciferic linage is traced back to the fallen angels of ancient lore, whom tasted from the shadow garden and the pleasures of both the spirit and flesh. that the watchers and fallen ones, led by azazel[1] lucifer, called later iblis, understood the immortality of the psyche is between the path of the not-seen, the shadow and darkness which c

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

BLACK SERPENT1

try by s. connolly( 1999) and may not be reproduced in any form without prior written consent from the author. it has been reproduced here with permission. the altar must face the east most point of the ritual chamber. a candle is set at each elemental point. the elemental demons are invoked by use of the enns with the dagger. flereous first, work clockwise leaving lucifer for last. an incense of sorcery invokes atmosphere. light the candles from flereous to lucifer. then- carrying an incense wand or burner in one hand and a dagger in the other (doesn't matter which) approach each point and kneel reciting the enn for lucifer and wave the dagger through the smoke. finally, invite the fifth element (satan, spirit) from the center of the ritual space. kneel at the altar in prayer "we pray the

ing daemon. 17. the nine divinities represent the natural in the universe. 18. priestess of battle. 19. daemoness of herbal knowledge. 20. depictions representing a daemonic entity. a signature.(plural) 21. a latin name for satan 22. an offering to lucifer 23. reversed satan 24. bringer of light and enlightenment 25. to invest with ministerial or priestly authority 26. she teaches all magick and sorcery. 27. mar de camp of hell 28. demon of domination according to dukante hierarchy 31 name that sigil no cheating! put your books away and see how many sigils you can identify! 32 answers to crosswode1 black witchcraft foundations of the luciferian path by michael w. ford, akhtya seker arimanius the nature of skir-hand witchcraft in the ancient and modern world is of anti-nature, or rather th

BLACK WITCHCRAFT

ad infinitum. the word black within the context of writing here is in reference to the hidden nature of the sinister craft, it is both the depths of initiation which runs deep in our souls, and the future possibility by the atavistic urges which may be harnessed into powerful tools of refining and strengthening our consciousness. the order of phosphorus is an initiatory guild of practitioners of sorcery from a left hand path point of view. the word black is described by idries shah as being identified with the sound of fhm in the arabic tongue, which is black meaning wise and equally with understanding. shah writes further that black holds a connection with hidden wisdom, thus the phrase, dar tariki, tariqat which means in the darkness, the path. the order of phosphorus is symbolic of fir

ue, which is black meaning wise and equally with understanding. shah writes further that black holds a connection with hidden wisdom, thus the phrase, dar tariki, tariqat which means in the darkness, the path. the order of phosphorus is symbolic of fire illuminated from clay, of light emerging from darkness. the magicians and witches of this 'skir-hand' guild are 2 equally focused on not only low sorcery, but utilizing the hidden nature of darkness to reveal light within themselves. here we find the foundation and essence of baphomet, the father of wisdom. the sabbatic god is both the union of the beast and the whore, ahriman (satan, samael) and az (lilith, babalon) which beget cain (by the circle of leviathan, the serpent of the depths. an initiatory image of cain as baphomet (by soror li

ich beget cain (by the circle of leviathan, the serpent of the depths. an initiatory image of cain as baphomet (by soror lilitu azhdeha) may be found in the book of cain and represents the black lord of the sabbat as a form of the adversary. a representation of this path may be found in my publications, luciferian witchcraft: a book of the serpent which contains the grimoires book of cain, goetic sorcery, yatuk dinoih, nox umbra, the paitisha, azothoz, vox sabbatum and much more. the infamous book of the witch moon also has presented a foundation for the darker aspects of sorcery and vampirism, which aleister crowley alludes to in de arte magica. the reader who holds interest in the provenance of the witches sabbat in consideration of the luciferic gnosis referred to in this article may ha

a god or goddess, to discover your weaknesses and strengths. adamu forbidden sexual magick the definitions of the left hand path has long been a clouded and often misunderstood definition. essentially, the left hand path is by universal perception as being the mutation or transformation of consciousness into a divinity or divine conscious, this is done by the process of the practice of magick and sorcery to achieve the motion of the body and mind towards a higher perception. the black adepts of the order of phosphorus and the black order 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 solita

n to all women as lilith is directly connected with their fiery and dark sides. the goddess of luciferian witchcraft is lilith or babalon, as described previously. she is also hecate, the darkened moon goddess of the cunning circle, whose blessing is both youth, imagination and death. the son is within you and that is cain, the baphometic daemon whose magick is the core essence of the religion of sorcery. the very circle casting rite as written by gerald gardner presents the mother of witchcraft, mother, darksome and divine, mine the scourge and mine the kiss, the five-point star of love and bliss. within the circle there is the very graal of the adversary, that through self-love can the essence of the pentagram be sensed and understood. he refers to hecate or lilith (via diana) as being h

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

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 invocation of the adversary prepare the mental outlook of the magician, that rather than adopting a christian dogma, the daemoni

BLAVATSKY H P ANTHROPOGENESIS

ments to various ethnological classifications, and also to physiological and anthropological mysteries of the primitive races. for, surely, the rakshasas are not demons, but simply the primitive and ferocious giants, the atlanteans, who were scattered on the face of the globe as the fifth race is now. vasishta is a warrant to this, if his words addressed to parasara, who attempted a bit of jadoo (sorcery, which he calls "sacrifice" for the destruction of the rakshasas, mean anything. for he says "let no more of these unoffending 'spirits darkness' be destroyed (see for details adiparvan, s. 176, mahabharata; also the linga purana "purvardha" s. 64* we have a passage from a master's letter which has a direct bearing upon these[[footnote continued on next page[[vol. 2, page] 233 holy satan

matter between the two planes became too dense for even the inner man to penetrate. the mysteries of heaven and earth, revealed to the third race by their celestial teachers in the days of their purity, became a great focus of light, the rays from which became necessarily weakened as they were diffused and shed upon an uncongenial, because too material soil. with the masses they degenerated into sorcery, taking later on the shape of exoteric religions, of idolatry full of superstitions, and man, or hero-worship. alone a handful of primitive men- in whom the spark of divine wisdom burnt bright, and only strengthened in its intensity as it got dimmer and dimmer with every age in those who turned it to bad purposes- remained the elect custodians of the mysteries revealed to mankind by the di

moral and physical. they commanded the elements, knew the secrets of heaven and the earth, of the sea and the whole world, and read futurity in the stars. it seems, indeed, as though one has to deal, when reading of them, not with men as we are but with spirits of the elements sprung from the bosom of nature and having full sway over her. all these beings are marked with a character of magic and sorcery" and so they were, those (now) legendary heroes of the pre-historic, still, once really existing races. creuzer was wise in his generation, for he did not charge with deliberate deceit, or dullness and superstition, an endless series of recognized philosophers, who mention these races and assert that, even in their own time, they saw their fossils. there were sceptics in days of old- no fe

ychology in relation to modern thought (in mind "the common division of history into ancient and modern is. misleading. the greeks in the 4th century, b.c. were in many respects moderns especially, we may add, in their scepticism. they were not very likely to accept fables so easily" yet the "lemurians" and the atlanteans "those children of heaven and earth" were indeed marked with a character of sorcery; for the esoteric doctrine charges them precisely with that, which, if believed, would put an end to the difficulties of science with regard to the origin of man, or rather, his anatomical similarities to the anthropoid ape. it accuses them of having committed the (to us) abominable crime of breeding with so-called "animals" and thus producing a truly pithecoid species, now extinct. of cou

q (callim in del, 31 stat. silo. iv, 6, 47; etc, etc[[vol. 2, page] 391 the flood legends. the history or "fables" about the mysterious telchines- fables echoing each and all the archaic events of our esoteric teachings- furnish us with a key to the origin of cain's genealogy (genesis, ch. iii; they give the reason why the roman catholic church identifies "the accursed blood" of cain and ham with sorcery, and makes it responsible for the deluge. were not the telchines- it is argued- the mysterious ironworkers of rhodes; they who were the first to raise statues to the gods, furnish them with weapons, and men with magic arts? and is it not they who were destroyed by a deluge at the command of zeus, as the cainites were by that of jehovah? the telchines are simply the kabiri and the titans, i

asas of the ramayana and the children of bharata varsha, or india; the ante- and the post-diluvians of the bible. gyan (or rather gnan, true or occult wisdom and knowledge, also called gian-ben-gian (or wisdom, son of wisdom, was the king of the peris* he had a shield as famous as that of achilles, only instead of serving against an enemy in war, it served as a protection against black magic, the sorcery of the devs. gian-ben-gian had reigned 2,000 years when iblis, the devil, was permitted by god to defeat the devs and scatter them to the other end of the world. even the magic shield, which, produced on the principles of astrology, destroyed charms, enchantments, and bad spells, could not prevail against iblis, who was an agent of fate (or karma* they count ten kings in their last metropo

came down still harder on chwolsohn, and finally m. renan. in the "revue germanique* the ex-pupil pulls down the authority of his master, by asking him to show a reason why his nabathean agriculture should not be the fraudulent work of some jew of the third or fourth century of our era? it can hardly be otherwise- argues the romancer of the "life of jesus" since, in this in-folio on astrology and sorcery we recognise in the personages introduced by qu-tamy, all the patriarchs of the biblical legends, such as adam-adami, anouka-noah, and his ibrahim-abraham etc, etc" this is no reason, since adam and others are generic names. meanwhile it is humbly submitted that, all things considered, an apocrypha- if even of the third century a.d, instead of the thirteenth century b.c, as suggested by qu

BLAVATSKY H P COSMOGENESIS

ue to the present generation- especially the westerns- protected as they are by their very blindness and ignorant materialistic disbelief in the occult; but a clue which would, nevertheless, have been very real in the early centuries of the christian era, to people fully convinced of the reality of occultism, and entering a cycle of degradation, which made them rife for abuse of occult powers and sorcery of the worst description. the documents were concealed, it is true, but the knowledge itself and its actual existence had never been made a secret of by the hierophants of the temple, wherein mysteries have ever been made a discipline and stimulus to virtue. this is very old news, and was repeatedly made known by the great adepts, from pythagoras and plato down to the neoplatonists. it was

disappearance and final and systematic elimination from the memory of men of the real nature of initiation and the sacred science. from that time its teachings became occult, and magic sailed but too often under the venerable but frequently misleading name of hermetic philosophy. as real occultism had been prevalent among the mystics during the centuries that preceded our era, so magic, or rather sorcery, with its occult arts, followed the beginning of christianity. however great and zealous the fanatical efforts, during those early centuries, to obliterate every trace of the mental and intellectual labour of the pagans, it was a failure; but the same spirit of the dark demon of bigotry and intolerance has perverted systematically and ever since, every bright page written in the pre-christ

cr, and in hebrew n'cabvah, of the first-formed races* then it changed into the egyptian[[diagram (emblem of life, and still later into the sign of venus[[diagram] then comes the svastica (thor's hammer, or the "hermetic cross" now, entirely separated from its circle, thus becoming purely phallic. the esoteric symbol of kali yuga is the five-pointed star reversed, thus[[diagram- the sign of human sorcery, with its two points (horns) turned heavenward, a position every[[footnote(s* see that suggestive work "the source of measures" where the author explains the real meaning of the word "sacr" from which "sacred "sacrament" are derived, which have now become synonyms of "holiness" though purely phallic[[vol. 1, page] 6 the secret doctrine. occultist will recognise as one of the "left-hand" an

cal senses. to our spiritual perceptions, however, and to our inner spiritual eye, the elohim or dhyanis are no more an abstraction than our soul and spirit are to us. reject the one and you reject the other- since that which is the surviving entity in us is partly the direct emanation from, and partly those celestial entities themselves. one thing is sure; the jews were perfectly acquainted with sorcery and various maleficent forces; but, with the exception of some of their great prophets and seers like daniel and ezekiel (enoch belonging to a far distant race and not to any nation but to all, as a generic character, they knew little of, nor would they deal with, the real divine occultism, their national character being averse to anything which had no direct bearing upon their own ethnica

e initiated hierophants of antiquity, it is only the partial use of a few out of the seven which passed, through the treason of some early church fathers- ex-initiates of the temples- into the hands of the new sect of the nazarenes. some of the early popes were initiates, but the last fragments of their knowledge have now fallen into the power of the jesuits, who have turned them into a system of sorcery. it is maintained that india (not in its present limits, but including its ancient boundaries) is the only country in the world which still has among her sons adepts, who have the knowledge of all the seven sub-systems and the key to the entire system. since the fall of memphis, egypt began to lose those keys one by one, and chaldea had preserved only three in the days of berosus. as for t

skill and learning of the ancient hierophants in magic was required to turn this triumph into a defeat. it was the most ancient worship of all, that of the third race of our round, the hermaphrodites, to whom the male-moon became sacred, when after the "fall" so-called, the sexes had become separated "deus lunus" then became an androgyne, male and female in turn; to serve finally, for purposes of sorcery, as a dual power, to the fourth root-race, the atlanteans. with the fifth (our own) the lunar-solar worship divided the nations into two distinct, antagonistic camps. it led to events described aeons later in the mahabharatan war, which to the europeans is the fabulous, to the hindus and occultists the historical, strife between the suryavansas and the indovansas. originating in the dual a

eir element-gods not remaining "ineffectual" the power of the brahmins is thus placed on a par with that of jesus. moreover, astarte is shown not a whit weaker in potency than the "virgin of the sea" of christian sailors. it is not enough to give a dog a bad name, and then hang him; the dog has to be proven guilty. boreas and astarte may be devils in theological[[vol. 1, page] 469 prayer is often sorcery. fancy, but, as just remarked, the tree has to be judged by its fruit. and once the christians are shown as immoral and wicked as the pagans ever were, what benefit has humanity derived from its change of gods and idols? that, however, which god and the christian saints are justified in doing, becomes a crime, if successful, in simple mortals. sorcery and incantations are regarded as fable

BLUE EQUINOX

understand it. the equinox 24 the golden ass, by apuleius. valuble for those who have wit to understand it. le comte de gabalis. valuable for its hints of those things which it mocks. the rape of the lock, by alexander pope. valuable for its account of elementals. undine, by de la motte-fouqu. valuable as an account of elementals. black magic, by marjorie bowen. an intensely interesting story of sorcery. le peau de chagrin, by honor de balzac. a magnificent magical allegory. number nineteen, by edgar jepson. an excellent tale of modern magic. dracula, by bram stoker. valuable for its accounts of legends concerning vampires. scientific romances, by h. hinton. valuable as an introduction to the study of the fourth dimension. alice in wonderland by lewis carrol. valuable to those who underst

BOOK OF DOOM

d the book of doom with insight, book for book, and chapter for chapter. 1.17. look for the meaning in between the lines, then the keys will be given to you and you will find your teacher. 1.18. open your being to the book of doom! translator's note: be aware of the italics and capitals! there are 18 verses per chapter, which amounts to three times 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 ac

ual 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 the powerful, the proud, and the resourceful in the universe. 2.12. therefore they are

CHAOS MAGICK AND LUCIFERISM

ey. 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 structure. many techniques and traditions are brought into this effective form of sorcery yet anything at anytime can be changed, altered or more or less form fitted to achieve the results desired. chaos magick is formed from many traditions, in the current age it seems almost perfect. there is nothing which would be denied or ignored due to dogma. the system

veloped early on and was later subject to formal training with aleister crowley. spare understood the importance of ritual and ceremony yet at the same time found it repulsive and idiotic. however, by viewing spare s paintings and pastels one is able to understand his appreciative attitude towards ceremony. austin spare s developments began essentially with earth inferno, but reached no ground on sorcery until the atavism of remembrance manifested through his meeting with crowley. spare began work on the book of pleasure and it s concepts in 1909. while not completed and published until 1913 he developed immensely during this period. the activated psychic censor spare was so famous for began to awaken and develop during this period. austin was well versed in classical grimoires such as gri

tchers and the nephilim understood this fact clearly and so did their will in the same fashion. the sabbatic bloodline of those descended from fallen angels is present clearly in this age, equaled with those who were spiritual heirs as well. the craft taught by the fallen angels is further outlined in my the book of the witch moon, which further introduces what can be considered disciplined chaos sorcery. the methods of chaos magick are based within the theories of the universe being subject to those who may open and use the mind on numerous levels. the effects of the earth are reactions to theories and ideas enfleshed. magick is nothing but a science of the mind. it is our psychic connection between the universe surrounding the casual world and us. the language of the fallen angels and th

ch beyond what is commonly understood as accepted and to tear it to shreds, piss on it and smile while doing so. to reach to the heart or essence and reform it as you would so desire. this is the luciferian principle of chaos magick. to seek, understand and form to your ever-developing system. i am the power of my desire (id) aos all energy sources, which are altered or changed through magick and sorcery all emanate initially from the self. the essence of godhood begins and ends within the self, as it is known and not known from the individual. magick is a guidance factor in the development of man and woman to god itself, or as albert pike would say, lucifer. in our search for magickal power and the light of the qabalistic ain soph, we seek lucifer within us. we invariably become the morni

ther workings. the law of the great id: to trespass all laws -aos chaos magick invites individuals to use, develop and create as many cross systems as possible. the unity is crucial towards development and the understanding of magick as we know it. in this defining concept, the understanding of discipline is sometimes lost. discipline is the most important factor of magickal training, even within sorcery and witchcraft. the mind and body must be in fine tuned shape for the rigors of the left hand path and it s possibilities towards the light of lucifer or adonai (the hidden self, associated with god or the source of light. the illuminates of thanateros has some very strong initiates within their ranks at many points, one being the austrian former lodge, temple pleasuredome which operated f

d. dewitt s magickal workings, as i have briefly described, are as effective as carroll s and sherwin s, considering a slightly darker approach than the former mentioned two. this is perhaps one of the few ways to seek to open the doors of the human spirit and raise it towards the light of lucifer, the next step in the advancement of the soul. chaos magick is perhaps the most beneficial system of sorcery which has been labeled as something erratic as chaos magic. the system known as chaos magick allows the individual who dives the depths of his or her mind and assemble, through various means, a system unique to the person creating it. chaos is a beautiful friend, which often throws random lightning bolts, is nonetheless always beside you when you go to sleep at night. it should be consider

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

r pseudosciences. unlettered commoners, including nominal christians and uncommitted individuals, adopted practices from an older storehouse of folk tradition and oral lore. although soundly condemned by officials of the church establishment, anglo-americans also dabbled in black magic page 29 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 divination, sorcery, and witchcraft, unconventional practices that ebbed and flowed with the tides of colonial spiritual life.[18] given the sparse historical evidence.and the extent to which african religious practice was suppressed in america.the claim that european american spiritual beliefs and practices may have actually sustained african traditions might appear to be contradictory. and yet certain eleme

have historically utilized supernatural harming more frequently in personal acts of defiance than in collective confrontations. as evidence of the fragmented manner in which african culture was maintained on the american mainland, their acts also typified the ways that enslaved peoples conceptualized the modes of resistance that were available to them. some, viewing slavery through the lenses of sorcery and witchcraft, used supernatural harming to make lone, disabling attacks on the slaveholder's person and property. for examples of the latter, we turn to an especially subversive harming practice. poisoning. poisoning was a potent outlet of slave aggression that emerged as a weapon of choice\ 69\ in the plethora of conflicts that engaged blacks and whites in eighteenthand nineteenthcentur

ments (boston: g. k. hall, 1979; david barrett, schism and renewal in africa: an analysis of six thousand contemporary religious movements (nairobi: oxford university press, 1969; and bennetta jules-rosette, ed, the new religions of africa: priests and priestesses in contemporary cults and churches (norwood, n.j: ablex publishing, 1979. 22. barrett "african religion in the americas" on slavery as sorcery, see especially monica schuler "afro-american slave culture" in roots and branches: current directions in slave studies (new york: pergamon press, 1979, pp. 121.37. 23. samuel a. cartwright "negro consumption" new orleans medical and surgical journal (may 1851, cited in advice among masters: the ideal of slave management in the old south, ed. james breeden (westport, ct: greenwood press, 1

ases concerning slavery, maryland cases 1926.37, vol. 4, p. 46; archives of virginia, executive papers, june 1.july 27, 1802, cited in carroll, slave insurrections, p. 63. on the use of snakes' heads "groundpuppies" and other substances in conjure preparations see fanny bergen "plant and animal lore" memoirs of the american folklore society 8 (1899: esp. 14.15, 62; stewart culin "concerning negro sorcery in the united states" journal of american folklore 3 (1890: 286; newbell niles puckett, folk beliefs of the southern negro (chapel hill: university of north carolina press, 1926. 35. daniel robinson hundley, social relations in our southern states (baton rouge: louisiana state university press, 1860, p. 332; on medicines in african culture, see rattray, religion and art in ashanti, p. 18;

pt. 2" southern workman 24, no. 12 (1895: 210. julien hall "negro conjuring and tricking" journal of american folklore 10 (1897: 241.43; zora neale hurston, mules and men (philadelphia: j. b. lippincott, 1935, pp. 197.99. 49. georgia writers' project, drums and shadows: survival studies among the georgia coastal negroes (athens: university of georgia press, 1940, p. 3. 50. culin "concerning negro sorcery" p. 282; richard dorson, negro tales from pine bluff, arkansas, and calvin, michigan (bloomington: indiana university press, 1958, p. 207; steiner "practice of conjuring in georgia" p. 174. 51. georgia writers' project, drums and shadows, pp. 1, 4. 52. myrta lockett avary, dixie after the war: an exposition of social conditions existing in the south during the twelve years succeeding the f

er kind of doctor" p. 268. 6. john haller, outcasts from evolution: scientific attitudes of racial inferiority, 1859.1900 (urbana: university of illinois press, 1971, pp. 57.59; see also george frederickson, the black image in the white mind: the debate on afro-american character and destiny, 1817.1914 (new york: harper and row, 1972, esp. chs. 2 and 3. 7. cited in stewart culin "concerning negro sorcery in the south" journal of american folklore 3 (1890: 285. gaines m. foster "the limitations of federal health care for freedmen" journal of southern history 48 (1982: 347. 72; marshall legan "disease and the freedmen in mississippi during reconstruction" journal of the history of medicine and allied sciences (july 1973: 257.67. 8. attitudes of present-day black americans also reflect strong

COVENANT OF SAMYAZA

he gift of the arts of civilization, the knowledge of kosmos and earth. verily did we become the fathers of civilization, of all arts among man. these are the arts which we did teach unto man: azazyel taught metallurgy, the making of weapons, the workmanship of jewellery, the use of precious stones, of paint, cosmetics and dyes, so that the world became altered beyond recognition. amazarak taught sorcery and botany. armers taught sorcery. gadrel taught the methods of warfare and weaponry. yekun taught arts of seduction. barkayal taught astrology. akibeel taught signs. tamiel taught astronomy. asaradel taught the motion of the moon. penemue gave unto man the secrets of writing and the use of ink and paper, which so enraged demiurge, and every secret of your wisdom- vi- by our means did man

in his own being, apart from demiurge. a commandment went forth from demiurge against all who dealt upon earth, against nephilim, gibborim, watchers, and man, even unto the beasts of the field, all save the servile noah and his family. said demiurge "the earth shall be engulfed by water, for man doth know every secret of the angels, every secret power of nephilim and watchers, and every power of sorcery "they know how silver is produced from the dust of the earth, and how on the earth the metallic drop exists, the secret of metallurgy, for the angel which i stationed upon the earth to guard these secrets from man prevaileth not "by their knowledge shall man perish, for man was not created except that, like the angels, he might remain servile before me" and demiurge said unto noah who had

DAVID ICKE CHILDREN OF THE MATRIX

ke) from around 2000bc when it infiltrated the more positive egyptian mystery schools and made them vehicles of the reptilian "gods. manly p. hall, the freemasonic historian, summarises what happened, although for "black magicians of atlantis" also read "reptilians "while the elaborate ceremonial magic of antiquity was not necessarily evil, there arose from its perversion several false schools of sorcery, or black magic [in egypt..the black magicians of atlantis continued to exercise their superhuman the unholy alliance 105 powers until they had completely undermined and corrupted the morals of the primitive mysteries..they usurped the position formerly occupied by the initiates, and seized the reigns of spiritual government "thus black magic dictated the state religion and paralysed the i

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. crossroads are also the places of human and animal sacrifice and hecate (el) is known as a "sex and death goddess, and the goddess of witchcraft and sorcery. the illuminati symbolism surrounding diana's murder is, therefore, simply stunning. at the spot where diana died, the road that goes through the pont de l'alma tunnel is crossed on the surface by another, which leads on to the pont de l'alma bridge. in fact, this spot is a maze of crossroads. diana died in the early morning of august 31st. hecate's day in the satanic calendar is august 13

DAVID ICKE THE BIGGEST SECRET

owledgeto people they believed would use it wisely and i am not suggesting that all theseschools were malevolent, certainly not. but even the positive ones were eventuallyinfiltrated by the servants of the reptilians. as manly p. hall, the freemasonichistorian, wrote:while the elaborate ceremonial magic of antiquity was not necessarily evil, there arosefrom its perversion several false schools of sorcery, or black magic (in egypt. the blackmagicians of atlantis continued to exercise their superhuman powers until they hadcompletely undermined and corrupted the morals of the primitive mysteries. they usurpedthe 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 spiritualacti

e washingtons hair was sent to bolivar, via the french and americanrevolutionary, lafayette, as a token of his esteem.21america, the land of the free? what a joke! sources1prince henry st clairs voyage to the new world, p 160.2manly r hall, americas assignment with destiny the adepts in the western tradition(philosophical research society, los angeles, 1979, part five, p 50.3james shelby downard, sorcery, sex, assassination, and the science of symbolism, anarticle in the book, secret and suppressed, edited by jim keith (feral house, p0 box 3466,portland, oregon 97208, 1993, p 62.4ibid, p 61.5ibid.6ibid, p 62.7the temple and the lodge, p 238.8john daniel, scarlet and the beast, volume ill, english freemasonry banks, and the drugtrade (jki publishing, tyler, tx, usa, p 63.9lb!d.10ibid, p 64

e had seen in the unitedstates and the united kingdom, the voodoo and black magic of africa was put in theshade. the secret password of freemasonry is tubal cain, a descendant of thebiblical cain, who was an anunnaki crossbreed. tubal cains sister, naamah,17 is saidto have been the one who brought human sacrifice and cannibalism into the world.18tubal cain is known as the father of witchcraft and sorcery and thus his name is afreemasonic password.19 the g on the symbol of freemasonry stands forgnosticism (knowledge, knowing) and for generation, the fertility rites of the sexcults of ancient baal and ashtoreth.20 no doubt it is also a symbol connected togeneration and genetics, as in the reptilian bloodlines. y ou see the g in the logo of297the gannett chain which has been buying up newspap

thony k. wikrent, the anglo-dutch corporate empire (el r, pp 113-132.27the brotherhood, p 211.28ibid.29the mail on sunday, august 12th 1998, p 9.30dean andromidas, crown agents: the queens managers (eir, pp 141-142.31ibid, p 141-142.32ibid, p 141.33the obedience of australia, p 55.34the brotherhood, p 217.35scott thompson, the queens honorary knights in america (el r, p 81.36james shelby downard, sorcery, sex, assassination and the science of symbolism, anarticle in the book, secret and suppressed, edited by jim keith (feral house, p0 box 3466,portland, oregon 97208, 1993, p 65.40237brian downing quig, who dismantled our constitution, grapevine magazine, january 2nd1995.38ibid.39this information comes from an american who has spent decades researching the genealogyof the big names in ameri

in a book.17 after the assassination, kennedys body wascode-named angel and the same name was used for the plane, air force 1, which flewhis coffin back to washington.8 both kennedy and oswald were buried in places relatedto arlington. kennedy at the arlington national cemetery near washington dc andoswald at the rosehill cemetery, near arlington, texas. arlington is a word related tofreemasonic sorcery and pertains to necrophilia, a morbid attraction to corpses. oswaldis os or oz, the egyptian sun god osiris as in the wizard of oz. if you are looking at the411synchronicity in the science of names and numbers, look at the astonishing coincidencesbetween the assassinations of jfk and abraham lincoln, who was also killed by thebrotherhood. lincoln was elected to congress in 1846 and kennedy

erform 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 goddess of witchcraft and sorcery. at thepont de lalma, right at the spot where diana died, the road that goes through the tunnelis crossed on the surface by another road which leads onto the pont de lalma bridge. infact this spot is a maze of crossroads. and diana died in the early morning of august31st. hecates day in the satanic calendar is august 13th, but under the satanic law ofreverse symbolism and reverse numbers

DEITUS

be taught. in some it may come more naturally than in others, but magic is an art which can only be developed through experience. satanists do not burn candles of various colors for various wishes, or sing ring around the rosy while dancing clockwise in a circle holding hands. those who want to practice magic but cannot divorce themselves from the stigma attached to the practice of witchcraft and sorcery, call themselves white witches and base eighty percent of their philosophy on the guild-ridden doctrines of christianity. the satanist looks with contempt upon these hypocrites who denounce satan with one breath while attempting to practice the very art which historically has been attributed to the dark lord. the satanist recognizes that magic is magic, be it used to help or to hinder. the

DEMONIC BIBLE

worship of pagan gods has the same efficiency as magic based on the hebrew cabala and christian gnosticism, shows that it is the techniques used (and their effect upon the practitioner's mind) which accounts for magical powers and not the particular deities or spirits called upon. many spirits are accredited with giving knowledge of "arts and sciences. the "lesser key of solomon, a book of goetic sorcery, lists 72 demons which solomon allegedly bound inside a brazen vessel. this cabalistic tale has its origin in the babylonian legend of the 72 lords of the djinn. the word demon comes from the greek "daemon, an influencing spirit of intelligence. djinn (or genie) is also the root of the word "genius" although the word "genius" is often used by the mundane, he who is called a "genius" is sai

DIABOLUS

tion the very intent and purpose of this essay is to bring to light the roots of the adversary in magick from a historical and mythological standpoint. as a practitioner of magick from a satanic and luciferian viewpoint, many often inquire on my sources and inspirations from which i form my sorcerous work. 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

d 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 adversary or opposer from a historical and mythological standpoint as well as from a practitioners own viewpoint. this will present the very need of imagination within magick itself, an essential ingredient to successful sorcery. while i am limited to encircling and crystallizing the finer points of the various forms of the adversary, i by no means have presented the entire spectrum of the opposer in praxis of the path. it is however, desired to offer a collective comment and study on the exhaustive sources of lucifer and lilith in their various forms throughout time, with inclusion to modern magicians such as cha

s the fruit of knowledge from the practitioner who is daring enough to taste it. set is the original opposer or adversary, whose form captivated and later frightened those who dare stand against him. the persian foundation of averse practice is found in some satanic lore written by zoroastrian priests. ahriman, the prince of darkness in that regions lore is the initiator of the shadow practice of sorcery, thus cannot be judged within a spectrum of the zoroastrian religion this gnosis is other and stands outside within practice. to make proper reference; and by their devotion to witchcraft (yatuk-dinoih) he seduces mankind into affection for himself and disaffection to ohrmazd, so that they forsake the religion of ohrmazd, and practice that of ahriman. the bundahishn, from on the evil-doing

gion of ohrmazd, and practice that of ahriman. the bundahishn, from on the evil-doing of ahriman and the demons, sacred books of the east, oxford university press, 1897 here lies the very foundation and cipher of the averse magical practice of satanic and luciferian magick it is other and exists outside any other religion, despite having inverse practices of traditional right hand path religions. sorcery is a religion, and its doctrines are written in the will and works of the magician his or herself. the evil eye itself holds a precedence and importance within the practice of yatuk-dinoih, there are specific demons of the evil eye. this may be considered in the context of powerful consciousness, the will in consistent motion; thus therein a part of the adversary. consider also the nature

enth section of the tuat called reenqerrtaptkhatu, set is in the form of a serpent and called set-heh meaning the eternal set. when osiris came again, typhon plotted with seventy-two comrades, and with aso, the queen of ethiopia, to slay him -the egyptian book of the dead, e.a. wallis budge set is primarily regarded the same as the greek typhon, a serpent like daemon-god who is a patron spirit of sorcery and magick. plutarch explained that in egyptian astronomy seth or typhon was connected to the solar world, while osiris was associated with the moon. the sun was considered very hostile as it dried up and made lands inhabitable, while the moon nourished and brought moisture. plutarch writes the seth means compelling and overmastering, being a powerful force of chaos and order. typhon was c

high sex magick ritual known as ankh ka. judging from the triple hermetic circle of hamar at the focus was spiraling energy through the self with the forces of the godforms, thus their masks signify deific power assumed by him or her who wore the mask. austin osman spare6 was an artist who captured images of set in sigillic forms in various publications. spare illustrated and practiced a form of sorcery which holds a strong foundation to modern luciferian practice, specifically with the witches sabbat and other avenues of magical practice. existing as dual, they are identical in desire, by their duality there is no control, for will and belief are ever at variance, and each would shape the other to its ends, in the issue neither winds as the joy is a covert of sorrow. let him unite them t

ng the essence of yourself does your ability to become something better manifest into something greater. observe the illustration by aos entitled the death posture, here the skull masked individual ascends from the sigil itself, on the very left hailed by set who stands upon the alpha and omega, called also azoth and azothoz7, a dualistic sigillic formula of the adversary. here set is the lord of sorcery, by his nature of opposition does the self grow stronger through the rebellion of stasis and the fall into darkness the face becomes a skull through self-love. modern sorcery and magick is very much driven by the gnosis of set, while hidden, one who has the eyes to recognize it obtains the luciferian and sethian potential. the witch cult in the 60 s was a growing scene of exploring hermeti

DION FORTUNE MYSTICAL QABALA

s work, but the power of imaginative sympathy is essential to enable him to make his contacts. for it is only through our power to enter imaginatively into the life of types of existence different to our own that we can mystical qabala page 167 pick up our contacts with the forces of nature. to attempt to dominate them by pure will, cursing them by the mighty names of god if they resist, is sheer sorcery. 18. as we have already noted, it is through the correspond mg factors in our own temperaments that we come into touch with the forces of nature. it is the venus within that puts us in touch with the influences symbolised by netzach. it is the magical capacity of our own mind that puts us in touch with the forces of the sphere of hod-mercury- thoth. if there is no venus in our own nature

DONALDTYSON EVILEYE

modern times are sane, decent folks who do not perform black magic. nor do they have the evil eye. there is nothing in common between the modern witch and the poor unfortunate innocents falsely accused in the middle ages of witchcraft. nor is there any similarity between the modern witch and the ugly fantasy that existed in the minds of the medieval witch-finders. in addition to those accused of sorcery and witchcraft, certain animals were also believed by the ancient greeks and romans to have the power of the evil eye. one such beast was the european wolf. it was thought that if a wolf approached a man unseen and set the ray of its gaze upon him, the man would at once be struck speechless with paralyzing fear. the wolf was then free to attack and kill the man, since he could neither run

DONALDTYSON NOMICON

s band of demon-like creatures was that balor, the one-eyed, of whom more than one mention has already been made. they appear to have waged continual war against the tuatha d danann, by whom they were conquered in the terrific battle of moytura. but they were by no means crushed by this defeat and continued to harass the gods of light for generations chiefly by employing their undoubted powers of sorcery (spence. magic arts in celtic britain. new york: dover, 1999, pages 25-6) these tales are so primal, so ancient, that they may well be part of our racial memory, just as is the myth of the great flood. if credence is given to the notion that an individual human being can draw upon this racial memory, as the psychologist carl jung believed, then it is not beyond the bounds of possibility th

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ighteenth century and theosophy in the nineteenth. out of freemasonry came a tradition of initiatory magic represented in the neo-templar orders of continental europe, as well as a rebirth of ritual/ceremonial magic in the english-speaking world. western esotericism s shared belief that magic was real, has led roman catholicism to oppose this movement, defining it as evil and using such labels as sorcery, witchcraft, and black magic. however, beginning with protestantism (in its reformed presbyterian version) and the secular enlightenment of the eighteenth century, the situation changed. protestants and modern secularists opposed esotericism because it perpetuated an archaic, superstitious, unreal world. secularists also accused esotericists of perpetuating a prescientific worldview. under

s webpage can be found at http//www.newthought.org. sources: affiliated new thought network. http/ www.newthought.org. may 16, 2000. emerson institute. http//emersoninstitute.edu. may 16, 2000. africa (note: the north of africa, including the sahara and the sudan, has been islamic territory for many centuries. for a discussion of islamic magic and alchemy, see the entry arabs. instances of arabic sorcery are also discussed in the semites entry) beliefs and practices thought of as occult in western society were integral to the traditional tribal religions in the southern two-thirds of africa, especially those concerning sympathetic magic, the cult of the dead, and witchcraft. during the history of this region, the basically pantheistic and polytheistic religions have also been cross-fertili

involving deities, ghosts, and spirits as well as an array of special powers in nature presided over by the supreme entity adopted from christianity and islam. the latter, somewhat remote from everyday problems, is believed to largely operate on humans through the many other deities. southern africa among the zulu and other bantu tribes of equatorial and southern africa, witchcraft or malevolent sorcery was traditionally practiced.in secret, for the results of detection were terrible. tribes instituted a caste of witchfinders assigned the task of tracking down witches. the nineteenth-century writer lady mary anne barker observed, it is not difficult to understand, bearing in mind the superstition and cruelty which existed in remote parts of england not so very long ago; how powerful such

armand, gold of a thousand mornings. london: neville spearman, 1975. boyle, robert. works. 5 vols. london, 1744. rev. ed. 6 vols. london, 1772. encyclopedia of occultism& parapsychology. 5th ed. alchemy 25 cummings, richard. alchemists: fathers of practical chemistry. new york: david o. mckay, 1966. de givry, grillot. witchcraft, magic& alchemy. london, 1931. reprinted as illustrated anthology of sorcery, magic& alchemy. new york: causeway, 1973. de rola, stanislaw k. alchemy: the secret art. bounty books/ crown, 1973. reprint, london: thames& hudson, 1973. doberer, kurt k. the goldmakers: ten thousand years of alchemy. westport, conn: greenwood, 1948. dobbs, betty jo t. foundations of newton s alchemy; or, the hunting of the greene lyon. cambridge, mass: cambridge university press, 1975

nto small pieces, throw one piece over your left shoulder, and advancing to the mirror without looking back, eat the remainder, combing your hair carefully all the time before the glass. it is said that the face of the person you are to marry will be seen peeping over your left shoulder. this hallowe en game is supposed to be a relic of that form of divination with mirrors that popes condemned as sorcery. the burning nuts: take two nuts and place them in the fire, giving one of them your own name; the other that of the object encyclopedia of occultism& parapsychology. 5th ed. all hallow s eve 29 of your affections. should they burn quietly away, side by side, then the issue of your love affair will be prosperous; but if one starts away from the other, the result will be unfavorable. sowing

and south america. for the history of spiritualism in america, see the entry on spiritualism, where a summary of the subject will be found. native americans among the various native races of the american continent, the supernatural has flourished as universally as in other parts of the world. the oldest writers (of european and christian background) on native americans agreed that they practiced sorcery and the magic arts, and were quick to attribute their prowess to satan. for example, the rev. peter jones, writing as late as the first decade of the nineteenth century, stated: i have sometimes been inclined to think that if witchcraft still exists in the world, it is to be found among the aborigines of america. the early french settlers called the nipissing jongleurs because of the surpr

way the hopi grow beans, and the zuni corn, the latter using a large cooking pot to cover the growing plant. european settlers the occult history of the european races that occupy the territories now known as the united states of america begins with their initial settlement of north america. the early english, german, and dutch settlers brought with them an active belief in magic, witchcraft, and sorcery (malevolent magic. settlers were aware of a range of magical practices such as image magic, and had a particular fear of curses aimed at them. should such curses come to pass they would often attribute it to the sorcery of the person pronouncing the course. as early as 1638 in massachusetts, jane hawkins was indicted for practicing witchcraft, though no record of a trial survived. less tha

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

rican authority on freemasonry and editor of numerous books on the subject, including encyclopedia of freemasonry (1874. mackey was born in charleston, south carolina, on march 12, 1807. he was a disciple of the great nineteenthcentury masonic leader albert pike (1809.1891, one of those falsely charged by fictitious satanic priestess diana vaughan and others with the practice of devil worship and sorcery. the whole campaign proved to be a conspiracy on the part of journalist gabriel jogand-pages to discredit and embarrass both the roman catholic church and freemasonry. one of the earliest writers to throw doubt on the revelations of jogand-pages was british occultist and mystic arthur e. waite in his book devil-worship in france (1896. he died on june 20, 1881, in virginia. sources: mackey

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, whether for good or evil, during the middle ages. although severely punished if discovered.or if its professors became notorious enough to court persecution.the power it seems to have conferred upon the practitioner was coveted by scores of people. two great names

facts concerning the messages received through the mediumship of arthur ford. new york: the author, 1929. goldston, will. secrets of famous illusionists. london: long, 1933. houdini, harry. a magician among the spirits. new york: harper& brothers, 1924. miracle mongers and their methods. buffalo, n.y: prometheus books, 1981. reprint, 1993. kanfer, steven; and patricia gordon. the magic boom: new sorcery. time, 22 july 1974. mysteries of the unknown, spirit summonings. alexandria, va: time-life books, 1996. proskauer, julien j. spook crooks. new york: a. l. burt, 1946. reprint, ann arbor, mich: gryphon books, 1971. randi, james. flim-flam! psychics, esp, unicorns& other delusions. buffalo, n.y: prometheus books, 1982. the magic of uri geller. new york: random house, 1975. rev. ed. the trut

arabic origin. besides these, the principal supernatural beings were as follows: the polong, or familiar; the hantu pemburu, or specter huntsman; the jadi-jadian, or wer-tiger; the hantu, or ghost of the murdered; and the jemalang, or earth-spirit. the pontianak, the malaysian vampire, has become the most famous of the supernatural beings of folklore and the subject of many popular movies. minor sorcery the rites of minor sorcery and witchcraft, as well as those of the shaman, were widely practiced among the malays and were practically identical in character with those in use among other peoples with similar cultures. sources: clifford, hugh. in court and kampong. london: grant richards, 1897. studies in brown humanity. london: grant richards, 1898. encyclopedia of occultism& parapsycholo

dentifying witchcraft with devil-worship. that identification turned witchcraft into heresy (rather than a pagan faith) and thus the proper concern of the inquisition. that change of perspective led to the fierce and relentless persecution that resulted in the deaths of hundreds of individuals accused of practicing the religion of witchcraft, as opposed to merely practicing malevolent magic (i.e, sorcery, which had long been illegal. this work is in three parts. part i fulminates against the evil of witchcraft, which is characterized as renunciation of the catholic faith, homage to the devil, and carnal intercourse with demons. even disbelief in the existence of witches and witchcraft was declared a grave heresy. part ii details the specific practices of witches. part iii sets forth rules

il of witchcraft, which is characterized as renunciation of the catholic faith, homage to the devil, and carnal intercourse with demons. even disbelief in the existence of witches and witchcraft was declared a grave heresy. part ii details the specific practices of witches. part iii sets forth rules for legal action and conviction of witches. the antiquary thomas wright, in his book narratives of sorcery and magic (2 vols, 1851, stated: in this celebrated work, the doctrine of witchcraft was first reduced to a regular system, and it was the model and groundwork of all that was written on the subject long after the date which saw its first appearance. its writers enter largely into the much-disputed question of the nature of demons; set forth the causes which lead them to seduce men in this

of such a mass of learning, few would venture any longer to entertain a doubt. they investigate not only the methods employed to effect various kinds of mischief, but also the counter-charms and exorcisms that may be used against them. they likewise tell, from their own experience, the dangers to which the inquisitors were exposed, and exult in the fact that they were a class of men against whom sorcery had no power. these writers actually tell us, that the demon had tried to frighten them by day and by night in the forms of apes, dogs, goats, etc; and that they frequently found large pins stuck in their night-caps, which they doubted not came there by witchcraft. when we hear these inquisitors asserting that the crime of which the witches were accused, deserved a more extreme punishment

FAUST

y, but take good heed: it s on condition that my arts beguile the time for you in worthy style. faust i ll gladly see your arts, in that you re free, though only if you please with artistry! mephistopheles more for your senses, friend, you ll gain in this one hour than you d obtain in a whole year s monotony. all that the tender spirits sing you, the lovely images they bring you, are not an empty sorcery. they will delight your sense of smell, they will refresh your palate well, and blissful will your feeling swell. of preparation there s no need, we re here together, so proceed! spirits vanish, ye darkling vaultings above him! more lovely gleaming, blue ether beaming, gaze down, benign! now are the darkling clouds disappearing! faint stars are sparkling, gentler suns nearing hitherward sh

g, other ones flitter, all for existent, all for the distant stars as they glitter rapturous love. mephistopheles he sleeps! well done, ye tender, airy throng! ye truly lulled him with your song, and for this concert i am in your debt. you re not the man to keep the devil captive yet! enchant him with a dream s sweet imagery, plunge him into an ocean of untruth! but now, to break this threshold s sorcery, i have to get a rat s sharp tooth. to conjure long i do not need; already one is rustling and it soon will heed. the lord of all the rats and mice, of flies and frogs and bugs and lice, bids you now venture to appear and gnaw upon this threshold here where he is dabbing it with oil. already you come hopping forth. now to your toil! quick to the work! the point that held me bound there on

t game a second time, i say! altmayer i think we d better bid him gently go away. siebel what, sir! you venture to provoke us and carry on your hocus-pocus? mephistopheles silence, old wine-butt! siebel broomstick, you! will you insult me to my nose? brander just wait a bit, twill soon be raining blows! altmayer [draws a stopper out of the table; fire leaps out at him. i burn! i burn! siebel it s sorcery! the rogue s an outlaw! come, thrust home with me! they draw their knives and rush at mephistopheles. mephistopheles [with solemn gestures. false form and word appear, change place and sense s sphere! be there and here! they stand amazed and look at each other. altmayer where am i? what a lovely land! frosch vineyards! do i see right? siebel grape clusters close at hand! brander here under

r the fire on a low hearth. in the steam which rises from it, various figures become visible. a female ape sits by the cauldron and skims the foam off it, taking care that it does not run over. the male ape, with the young apes sits beside it and warms himself. walls and ceiling are decked out with the strangest articles of witches furniture. faust. mephistopheles. faust i am repelled by this mad sorcery. i shall get well, you promise me, in this chaotic craziness? shall i demand an old crone s remedy? and will the dirty, boiling mess divest my body of some thirty years? woe s me, if there s naught better you can find! for now my hope already disappears. has nature not, has not a noble mind, discovered somewhere any balm? mephistopheles my friend, you talk once more as if you re calm. by n

s naught better you can find! for now my hope already disappears. has nature not, has not a noble mind, discovered somewhere any balm? mephistopheles my friend, you talk once more as if you re calm. by natural means you can acquire a youthful look, but it is in another book and is a chapter strange to see. faust still i will know it. mephistopheles good! to have a remedy without physician, money, sorcery: betake yourself into the fields without delay, begin to dig and hack away, maintain yourself, your thought and feeling, within a circle quite confined and fixed; take nourishment of food that is not mixed; live with the beasts as beast, nor deem it base to spread the field you reap with your own dung. be sure, this method s best in any case, though eighty years of age, still to be young

gic image, lifeless eidolon. it is not well to meet that anywhere; man s blood grows frigid from that rigid stare; and he is turned almost to stone. the story of medusa you of course have known. faust in truth, the eyes of one who s dead are those, which there was no fond, loving hand to close; that is the breast that gretchen offered me, that is the body sweet that i enjoyed. mephistopheles it s sorcery, you fool, you re easily decoyed! she seems to each as though his love were she. faust what rapture! ah, what misery! yet from this vision i can t turn aside. how strange that such a lovely neck a single band of crimson must bedeck! a knife s edge scarcely seems less wide. mephistopheles quite right! i see it likewise, it is true! and she can bear her head twixt side and elbow too, for per

and yet i m not convinced the more. murmurs. what s all this smoke- a worn-out jokeastrology- or alchemyan oft-heard strain- hope stirred in vainif he appear- a rogue is heremephistopheles they stand around and gape in wonder; they won t believe that a great prize is found. of mandrakes one appears to maunder, another of the sable hound. what though one s wit make others prickle, another cry out: sorcery! if still he sometimes feels his sole a-tickle and his stride is not what it used to be! you feel the secret operation of nature s endless ruling might, and from earth s undermost foundation a living trace steals up to light. when in your limbs you re feeling twitches, when something lays uncanny hold, be swift to delve, dig up the riches, there lies the fiddler, lies the gold! murmurs. my

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

, a power which prevents the attacks of daemons against the righteous person. for he has never seen how, when the formula "in the name of jesus" is pronounced by true believers, it has healed not a few people from diseases and demonic possession and other distresses. according to celsus we might practise magic and 1 julian, works, loeb edition, i, pp. 405, 407. 3* 59 hermes trismegistus and magic sorcery rather than christianity, and believe in an unlimited number of daemons rather than in the self-evident, and manifest supreme god' writing after the pagan reaction, augustine cannot accept lactantius' hopeful view of hermes trismegistus as the holy prophet of christianity, and utters his warning against the demon-worship of the asclepius. yet even augustine lent his support to the colossal

FRATER ELIJAH ANGELS OF CHAOS

is self. the surrender spoken of is not in a savior sense, but possibly one of the most difficult things to do. iii/5b: a few notes on the nature of the quliphoth, whose origins are of us. also a reference to the protective shield which preserves our leaps into the outer-spaces. iii/6a: the sigil of the goddess of dreamscape. it bears a slight resemblance to the sigil of set. iii/6b: the whole of sorcery and high-magick explained in one sentence and picture. the formula given is for the triangular numbers. which gives us the sum of the first n numbers (this is a magical formula. onze is the word form for the number eleven in french. iii/7a: the shell of the magus aided by the angel comes before the one (this is false& must be rejected. full recognition of the nature of our work strikes int

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ematerialize an actual being; and to sever the link between one degree and another, above all between the degrees that- are in the heart, in thetiphereth,in the 5= 6, is to cut this being in two, and to confine the magical lifeofitsvisible adepti to the lower substances of this being.todo this last thingisto create an evil symbol, to make the most evilofall symbols, to awake the energy of an evil sorcery. on the other hand, to create within this order, within this actual being formal 'groups, centresofastral activity, which are not the degrees of this order, the organs of this being, is to create centres oflife, which are centresofdeath, to this greater life; astral diseases sapping up, as it were, its vitalfluids,'thisimpassioned plea fell upondeafears and, as we have seen, yeats resigned

of english literature, art or thought; but they did create many curious byways, exploring them with the aidofthe principles and prac255 tices of the golden dawn, and thesebywayshave kept their fascination for dreamers and critics alike. in iiterature the most enduring of these byways is within the genre of occult fiction, for while ghost stories and fairy tales have always been with us, tales of sorcery and supernatural evil set in the real worldofthe present were something new to the reading public at the turn of the century. truly 'occult' fiction may be said to have begun withdracula(1897),and the enormous popularity of this tale of vampires and evil powers undoubtedly encouraged publishers to take up similar fiction from other, less known authors.draculaitself cannot be laid at the do

GILBERT THE MAGICAL MASON

luther, the reformer who died 1546, and melanethon, were occultists and believed in the kabalistic magical learning taught by the hebrew rabbis. in england the practice of casting lots, thesortilegiumof the romans, was condemned by the tenth statute of king james the first as a felony, and by the twelfth statute of charlesii,was excepted from the list of general pardons on the ground of its being sorcery and subversiveofthechristian faith. at even so late a period as 1790 in this country, john wesley the founder of methodism and a most famous preacher is reputed to have said 'to give up the belief in witchraft and divination, would be to give up the bible as a standard of faith and practice'.moderneurope in our own times, as has been already stated, divination by astrology is practised by

GILBERT THE SORCERER AND HIS APPRENTICE

f, as marked onthegreat clock on the zodiac; by that hand of the sign at the vernal equinox.which is one of the great time-markers of the stellar year. well now, do we seek to know what is coming hereafter? two thousand years hence the sun will be rising in the next sign, andthat next sign is capricomus, the he-goat- the goat of mendes, the goat of the inverse pentagram,thegoat of black magic and sorcery that will bethedominant power in the world two thousand years hence,orthe whole system of prophecy is wrong. and one may ask whether one does not see certain,signs' of it already267- certain signs that the seed may even now' be 225 sown,w-hichis to produce that evil fruit two thousandfive,hundred years or so hence. then lookatprophecy-the prophecies that we have. take the book of revelatio

wrong. and one may ask whether one does not see certain,signs' of it already267- certain signs that the seed may even now' be 225 sown,w-hichis to produce that evil fruit two thousandfive,hundred years or so hence. then lookatprophecy-the prophecies that we have. take the book of revelation, and there we find-the sorceries and witchcraft and evil things, especiallythe evil of material and sensual sorcery, which istocome after the present age. then take the hindu prophecy. we ate near the end of the first period of the kali yug- the blackage-black with horrors and terrors; the first five thousand years black with materiality. and hasnotthat been so? compare out civilisations now with the188 the sorcererand his apprentice civilisationsoffive thousand years ago- about the time when nineveh wa

ave not. and since that time the whole course of the world has been the gradual increase of materialisminevery civilisationthathas been born, grownup,andperished ontheface of the earth.thatwas prophesied long ago in the oldhinduand chinese records. and now we are entering upon a second five thousand yearsofthe kali yug, which will be,ifthatprophecy be right, spiritual degradation, black magic and sorcery, and every kind of abomination of that nature. we are emerging from materialism now, and the evil potencies of this planet are getting into something worse- spiritual insteadofmaterial degradation. so it looks at any rate, and so say the propheciesbothof east and west. and in the same way you can go on- you can traceoutthe plagues in the sign sagittarius, the plagues shot by the arrowsofth

GLOBAL FREEMASONRY

contrary to the torah. in her book entitled secret societies and subversive movements, the english writer nesta h. webster says: global freemasonry gc some jews, influenced by the cultures of the pagan civilizations of ancient egypt and mesopotamia, turned away from the torah that god gave them as a guide, and began to worship various material objects. above is pictured a pagan temple to the sun. sorcery, as we know, had been practised by the canaanites before the occupation of palestine by the israelites; egypt, india, and greece also had their soothsayers and diviners. in spite of the imprecations against sorcery contained in the law of moses, the jews, disregarding these warnings, caught the contagion and mingled the sacred tradition they had inherited with magical ideas partly borrowed

same time the speculative side of the jewish cabala borrowed from the philosophy of the persian magi, of the neo-platonists, and of the neo-pythagoreans. there is, then, some justification for the anti-cabalists' contention that what we know to-day as the cabala is not of purely jewish origin.25 there is a verse in the qur'an that refers to this topic. god says that the israelites learned satanic sorcery rituals from sources outside their own religion: they follow what the satans recited in the reign of solomon. solomon did not become unbeliever, but the satans did, teaching people sorcery and what had been sent down to harut and marut, the two angels in babylon, who taught no one without first saying to him "we are merely a trial and temptation, so do not become unbeliever" people learned

GOETIA LUCIFERIAN

ately however the separation from us from all gods and the emerald crown of which we adopt we become as gods and goddesses individual and beautiful in many ways. black magick as revealed in current standards is the art of self-deification through antinomianian processes, that by the self separating from the natural order do we move in-between the world of waking and dreaming. in the art of primal sorcery this is defined as encircling/ensorcelling the self in the dragon s being. the circle in the modern context of magick and ceremonial workings is not designed to keep forces out, such as being a philosophy which if employed in this manner, will lay a foundation which causes the magician to fail from the start. the circle is a span of self control; it is our influence of who we are and what

w. ford, dark moon, april 1st, 2003. 7 8 the goetia ancient and modern considered for centuries a grimoire of low magic, the goetia (loosely translated as howling or wailing) has been a tome of forbidden black magic. the 72 spirits of solomon were meant as a tool of cursing and empowering ones lusts. while this may continue to be an aspect of lesser or low black magic, the magic of theurgy (high sorcery) has not been a connection in detail explored until now. theurgy is high magick, or high sorcery. it is the development of the self in light and aimed at bettering ones being on numerous levels. light may refer to the perception of being, as lucifer who is the lord of the sun and the emerald crowned initiator of magick. theurgy would be the path of invoking the genius or guardian angel of

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

the goetic spirits. magick as itself is defined to raise one up, to ascend. as magick is a celestial work, which defines and strengthens the will (or the will strengthens magick) so that a union be brought with the baphometic statements, as above, so below. the goetia is a work of black magick. one often views black magic (k) in the perception of aleister crowley, being the malicious workings of sorcery. a modern or should i say realistic perception is 9 that black magick 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

ilding 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 dangerous. the path of magick is that godform of lucifer, the angel perfected. the luciferian spirit is fire born, alive, vigorous and strong in will and pride. lucifer ascends in the sun, and falls with the darkening of the moon. this is the path of magick itself as above, so below. the luciferian model is presented strongly in this book, as this i

ove, so below. the luciferian model is presented strongly in this book, as this is a gateway or key to the mind expanding and developing. no longer shall the horrid sickness of christianity be brought down in the goetic work no longer shall the weak of mind approach this tome without duress. the walls are torn down yet they are at the same time built higher than they ever have been before. goetic sorcery should in itself be the grammar and foundation for the arte of magick, which is to ascend in the light and warmth of the sun. in order to fully understand and perceive the self and the light within one must explore the demonic or infernal realms. they often bring swift success, and a meteoritic fall into flame instead of the self within igniting the exterior brings fire unto the self, dest

ledge gained from the spirits of the air. the luciferian spirits (the spirits of air) are often celestial, white shades or blackened shapes, depending on the lower or higher nature of their being. it is the goal of the magician to be able to in an astral sense shape shift into either an illuminated or shadowed aspect of being, as is the reflection of the being. simplicity in ceremonial 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 shou

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

hat humankind still lives today. this account is taken from a rare collection of aztec documents known as the vaticano- latin codex: first sun, matlactli atl: duration 4008 years. those who lived then ate water maize called atzitzintli. in this age lived the giants. the first sun was destroyed by water in the sign matlactli atl (ten water. it was called apachiohualiztli (flood, deluge, the art of sorcery of the permanent rain. men were turned into fish. some say that only one couple escaped, protected by an old tree living near the water. others say that there were seven couples who hid in a cave until the flood was over and the waters had gone down. they repopulated the earth and were worshipped as gods in their nations. second sun, ehecoatl: duration 4010 years. those who lived then ate

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

ntended that the magical grimoires contain the remnants of an ancient form of psychology, although in a greatly corrupted form. this corruption is likely due to the official condemnation of magic in all its forms by the christian church during the middle ages. thus the repressive paradigm prevalent in europe during the middle ages degraded the ancient and sacred science of theurgy into the vulgar sorcery of the grimoires and corrupted its sublime aims into the puerile desires of its guilt-instilled and greedy practitioners.6 1 herewith is revealed a profound magical secret, although "neither torches nor glasses shall aid those without eyes to see" 2 clavicula solomonis, the key of solomon the king [1456, trans. and ed. s.l. macgregor mathers, 1st paper ed (york beach: weiser, 1989. 3 goeti

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

were not himself suspicious. the like uncertainty hangs over joh. berger (p. 96, over a conradus fontanus quoted by letzner (p. 190, and the frisian cappidus whose work hamconius professes to have used (see my chap. xxi, lotus. any one that cared to read straight through berthold of regensburg's works, dating from the end of the loth century, would very likely, where the preacher gets to speak of sorcery and devilry, come upon cursory notices of the superstitions of his time, as even the later sermons of johannes preface. xi herolt (my ch. xxxi, berchta, holda, joliaunes xider (d. cir. 1440, and geiler von kaisersberg offer some details. and even historians in the igth and 17th centuries, who rummaged many a dusty archive, such as aventin, celtes, freher, spangenberger, letzuer (d. after 1

industry i respect, will often come half-way to meet the truth, then suddenly spring aside and begin worrying her. by hook or by crook the reinhart of our apologue must be resolved into a historical one, the siegfried of our heroic lay into arminius, civilis and siegbert by turns, tanhauser into ulysses. preface. xxvll in all that i had gathered by a careful comparison of original authorities on sorcery and witches, he of course can see neither circumspectness nor moderation, who gravely imagines that witchcraft was once a reality, who from the minutes of a single trial in 1628 jumps at once to the greek dionysia, makes the devil dionysus, and warms up again the stale explanation of hexe (witch) from hecate. this is allowing the devil a great antiquity in comparison with those heroes; to

ained in themselves all the wisdom of heathendom, viz. religious worship and the art of song. sacrificing and singing came to mean conjuring; the priest and the poet, confidants of the gods and participants of divine inspiration, stand next-door to the fortune-teller and magician (see suppl. it is so with all nations, and was so with our ancestors: by the side of divine worship, practices of dark sorcery, by way of exception, not of contrast. the ancient germans knew magic and magicians; on this foundation first do all the later fancies rest. and the belief was necessarily strengthened and complicated when, upon the introduction of christianity, all heathen 1 i here use the verb wundern transitively= to do wonders, in which sense its derivative icundercr meant a wonder-worker. reinmar says

. 108) on tlior and otbin' magicae artis imbuti' so the chronicon erici (circ. 1288) represents odin as' incautator et magus' 1u31 1032 magic. notions and practices were declared to be deceit and sinful delusion: the old gods fell back and changed into devils, and all that pertained to their worship into devilish jugglery. presently there sprang up tales of the evil one^s immediate connexion with sorcery; and out of this proceeded the most incredible, most cruel jumbling up of imagination and reality. magic tricks performed, and those merely imagined, so ran into one another, that they could no longer be distinguished either in punishing or even in perpetrating them. befoi-e proceeding with our inquiry, we have to examine the several terms that designated witchcraft in olden times. it seem

and therefore mark an imperceptible lapse of right doing into wrong. the ohg. tiarawan, as. gearwian, had only the meaning of facere, parare, praeparare, ornare, but the same word in on. gora approximates to that of conjuring, dan. forgiore; gornhig is maleficium, gorntngar artes magicae, much in the same way as facinus is both deed and misdeed. our thun, to do, passes into anthun, to inflict (by sorcery; and the on. fordce&a (malefica, s m. 64. 197' comes from da's (facinus^ now the greek and latin words epseiv, pe^eiv, facere (p. 41n, mean not only to do, but to sacrifice, without requiring the addition of lepd or sacra, and epseiv tlvl tt is to bewitch; the on. hlota, beside its usual sense of sacrificare, consecrai'e, has that of maledicere; whether forncesjija, sorcery, can be connect

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, agree; we may safely suppose a modern importation of all these scand. words from germany, as they do not occur in on. w

h, p^ even the lith. daryti, lett. darriht (facere, and the slav, tvoriti (facere, creare, fingere) are worth considering. another term no less perplexing is one peculiar to the saxon branch of our race. in l. saxony they still say for conjuring or soothsaying, wiklien, wicken (ssp. 2, 13. homeyer p. 117 var. x) and wigeleu (wichelen, for fortune-teller wikker, tvichler, for witch wikkersjce, for sorcery wichelie. so in nethl. both luikken and wichelen, wikkerij and wichelarij; m. nethl. ivikelare ariolus, maerl. 2, 323. 348, wigelare, kastner's bruchst. 42, tvigelinge vaticinium 12. the as. also has the two forms: both wiccian fascinare, loicce saga, wiccungdom (ceedm. 223, 17) or unccancrceft ars magica; and iviglian ariolari, ivigelere augur, tvigelung augurium, incantatio; while the fr

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

n socket, till it takes fire. the name may be one of those innu merable allusions to loki, the devil and fire-god (p. 242. nic. gryse, in a passage to be quoted later, speaks of sawing fire out of wood, as we read elsewhere of symbolically sawing the old woman in two. the practica of berthol. carrichter, phys. in ord. to maximilian ii, gives a description (which i borrow from wolfg. hildebrand on sorcery, leipz. 1631. p. 226) of a magic bath, which is not to be heated with common flint-and-steel fire: go to an appletree which the lightning hath stricken, let a saw be made thee of his wood, therewith shalt thou saw upon a wooden threshold that much people passeth over, till it be kindled. then make firewood of birch-fungus, and kindle it at this fire, with which thou shalt heat the bath, an

-tree, pine) in westmanland, dwelt a hafs-fru, in fact the pine tree s ra (p. 496; to this tree you might see snow-white cattle driven up from the lake across the meadows, and no one dared to touch its boughs. trees of this kind are sacred to indi vidual elves, woodsprites, homesprites; they are called in swed. 1 as. ellen. the canones editi sub eadgaro rege, cap. 16 (thorpe, p. 396, speak of the sorcery practised on ellenum and eac on oftrum mislicum treowum (in sambucis et in aliis variis arboribus. 2 the god pushkait lives under the elder, and the lettons used to set bread and beer for him beside the tree, thorn. hiarn, p. 43 [in somersetshire they will not burn elder wood, for fear of ill luck. trans] 3 my faithless lover s. 4 i find this quoted from loccenius s antiq. sueog. 1,3; it i

notice. among them you see numbers of scaffolds erected, bearing horses hides and heads, the remains of former sacrifices. by the direction of the horse s head to east or west, you can tell if the sacrifice was offered to a good or evil spirit. 2 on the one hand it suggests that sacrificial fixing of horses heads in a particular direction in germany, which under christianity was treated as wicked sorcery; and on the other hand the pira equinis sellis constructa in jornandes, and the o"fj/j,a of the scythian kings in herodotus (see ra. 676, and suppl. 3 of honours paid to oxen i have not so much to tell, though they are not at all a matter of doubt, if only because bullocks were sacrificed, and bulls drew the car of the frankish kings, ra. 262. war-chariots continued to have oxen till

HAMIL THE ROSICRUCIAN SEER

tleman departed in great derision of hodges, and went where he left his horse; when he came there he found the boy fast asleep upon the ground, the boy's arm in the bridle. he returns again to hodges, desiring his aid, being sorry for his former abuse. old will swore "begone, begone, go look for your horse" this business ended not so, for the malicious man brought hodges into the star chamber for sorcery, bound him over to the assizes, put hodges to great expence; but by means of the lord dudley, if i remember aright, or some other person thereabouts, he overcame the gentleman and was acquitted' and again lilly says 'i was very familiar with one sarah skelhorne, who had been speculatrix unto one arthur gaunt255 lett, about gray's inn, a very lewdfellow,professing physick; this sarah had a

HANDBOOK OF EGYPTIAN MYTHOLOGY

ce 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 protect his royal treasure from a clever thief. in the end he has to accept the thief as his son-inlaw. as in earlier egyptian tales, intelligence and courage come off best against hereditary power

) 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; bastet; heqet; imhotep; kings and princes; thoth references and further reading: s. tower hollis. tales of magic and wonder from ancient egypt. in civilizations of the ancient near east, vol. 4, edited by j. m. sasson. new york: 1995, 2255 2264. w. j. tait. theban magic. in hundred-gated thebes, edited by s. p. vleeming. leiden and new york: 1995, 169 182. primary source

HEKAS

another "return to the circle for there the ghosts of old still tread their path and it is in your own breath that they find voice today" therefore, to begin once more with the 'circle- we may find that there are spells of incantation for circle-craft which date back to the earliest written inscriptions in ancient mesopotamia circa the 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

in the connections made in the course of this article might also be interested to read my book, qutub: the point, which deals in part with the symbolism of the yezidis, mandaeans and connections between the sabbatic and sufic symbolism. further information pertinent to these and tangential area may be gained from the sufis by idries shah, also the works of lady drower, and in regard to babylonian sorcery i recommend the works of r.c. thompszi, but in that part of the world, atthe time, the case created a delirium of excitement. in the austrian dominions and in those under the doubtful protectorate of turkey, from bucharest down totrieste, no high family felt secure. in those half oriental countries every montecchi has its capuletti, and itwas rumoured that the bloody deed was perpetrated b

HELENA BLAVATSKY NIGHTMARE TALES

ern austria; educated later, as astudent in the shadow of the old rhenish castles of germany; franz from his childhood had passed throughevery emotional stage on the plane of the so-called "supernatural" he had also studied at one time the"occult arts" with an enthusiastic disciple of paracelsus and kunrath; alchemy had few theoretical secrets forhim; and he had dabbled in "ceremonial magic" and "sorcery" with some hungarian tziganes. yet he lovedabove all else music, and above music- his violin. at the age of twenty-two he suddenly gave up his practical studies in the occult, and from that day, though asdevoted as ever in thought to the beautiful grecian gods, he surrendered himself entirely to his art. of hisclassic studies he had retained only that which related to the muses- euterpe es

HELENA BLAVATSKY THE KEY TO THEOSOPHY

do almost anything with it, from forcing a man, unconsciously to himself, to play the fool, to making him commit a crime-often by proxy for the hypnotist, and for the benefit of the latter. is not this a terrible power if left in the hands of unscrupulous persons? and please to remember that this is only one of the minor branches of occultism. q. but are not all these occult sciences, magic, and sorcery, considered by the most cultured and learned people as relics of ancient ignorance and superstition? a. let me remind you that this remark of yours cuts both ways. the "most cultured and learned" among you regard also christianity and every other religion as a relic of ignorance and superstition. people begin to believe now, at any rate, in hypnotism, and some-even of the most cultured-in

i do. will-power becomes a living power. but woe unto those occultists and theosophists, who, instead of crushing out the desires of the lower personal ego or physical man, and saying, addressing their higher spiritual ego immersed in atma-buddhic light "thy will be done, not mine" etc, send up waves of will-power for selfish or unholy purposes! for this is black magic, abomination, and spiritual sorcery. unfortunately, all this is the page 35 the key to theosophy- hp blavatsky.txt favorite occupation of our christian statesmen and generals, especially when the latter are sending two armies to murder each other. both indulge before action in a bit of such sorcery, by offering respectively prayers to the same god of hosts, each entreating his help to cut its enemies' throats. q. david praye

here was a similar intellectual fermentation taking place in the whole civilized world, only with opposite results in the east and the west. the old gods were dying out. while the civilized classes drifted in the train of the unbelieving sadducees into materialistic negations and mere dead-letter mosaic form in palestine, and into moral dissolution in rome, the lowest and poorer classes ran after sorcery and strange gods, or became hypocrites and pharisees. once more the time for a spiritual reform had arrived. the cruel, anthropomorphic and jealous god of the jews, with his sanguinary laws of "an eye for eye and tooth for tooth" of the shedding of blood and animal sacrifice, had to be relegated to a secondary place and replaced by the merciful "father in secret" the latter had to be shown

, who, taking advantage of his powers of "suggestion" forces a subject to steal or murder, would be called a black magician by us. the famous "rejuvenating system" of dr. brown-sequard, of paris, through a loathsome animal injection into human blood-a discovery all the medical papers of europe are now discussing-if true, is unconscious black magic. q. but this is medieval belief in witchcraft and sorcery! even law itself has ceased to believe in such things? a. so much the worse for law, as it has been led, through such a lack of discrimination, into committing more than one judiciary mistake and crime. it is the term alone that frightens you with its "superstitious" ring in it. would not law punish an abuse of hypnotic powers, as i just mentioned? nay, it has so punished it already in fra

it has been led, through such a lack of discrimination, into committing more than one judiciary mistake and crime. it is the term alone that frightens you with its "superstitious" ring in it. would not law punish an abuse of hypnotic powers, as i just mentioned? nay, it has so punished it already in france and germany; yet it would indignantly deny that it applied punishment to a crime of evident sorcery. you cannot believe in the efficacy and reality of the powers of suggestion by physicians and mesmerizers (or hypnotists, and then refuse to believe in the same powers when used for evil motives. and if you do, then you believe in sorcery. you cannot believe in good and disbelieve in evil, accept genuine money and refuse to credit such a thing as false coin. nothing can exist without its c

to credit such a thing as false coin. nothing can exist without its contrast, and no day, no light, no good could have any representation as such in your consciousness, were there no night, darkness, nor evil to offset and contrast them. q. indeed, i have known men, who, while thoroughly believing in that which you call great psychic, or magic powers, laughed at the very mention of witchcraft and sorcery. a. what does it prove? simply that they are illogical. so much the worse for them, again. and we, knowing as we do of the existence of good and holy adepts, believe as thoroughly in the existence of bad and unholy adepts, or-dugpas. q. but if the masters exist, why don't they come out before all men and page 135 the key to theosophy- hp blavatsky.txt refute once for all the many charges w

oth visible and invisible, objective and subjective, comprehensible and-never to be fully comprehended. bhagavad-gita (sans) lit "the lord's song" a portion of the mahabharata, the great epic poem of india. it contains a dialogue wherein krisha (the "charioteer) and arjuna (his chela) have a discussion upon the highest spiritual philosophy. the work is preeminently occult or esoteric. black magic sorcery; necromancy, or the raising of the dead and other selfish abuses of abnormal powers. this abuse may be unintentional; still it has to remain "black" magic whenever anything is produced phenomenally simply for one's own gratification. b hme, jacob a mystic and great philosopher, one of the most prominent theosophists of the medieval ages. he was born about 1575 at old diedenberg, some two m

HINE PHIL ASPECTS OF EVOCATION

you go in this direction is very much a matter of personal choice. 2. defining specific intent here, you are creating the core of the servitor.s purpose the statement of intent which is analogous to the servitor.s aetheric dna. formulating the servitor.s statement of intent may necessitate a good deal of self-analysis into your motivations, desires, realistic projections of goals, etc. as in all sorcery operations, it is appropriate to ask advice from your preferred form of divination. to continue the example of a healing servitor, an appropriate statement of intent might be .to promote rapid recovery and health in.(name. once you have determined the appropriate intent to form the basis of your servitor, then the statement can be rendered into a sigil, or glyph. 3. what symbols are approp

HINE P OVEN READY CHAOS

e lie; the program. it is first necessary to see that there is a program. to say perhaps, this creature is mine, but not wholly me. what follows then is that the prey becomes the hunter, pulling apart the obsession, naming its parts, searching for fragments of understanding in its entrails. shrinking it, devouring it, peeling the layers of onion-skin. this is in itself a magick as powerful as any sorcery. unbinding the knots that we have tied and tangled; sorting out the threads of experience and colour-coding the chains of chance. it may leave us freer, more able to act effectively and less likely to repeat old mistakes. the thing has a chinese puzzle-like nature. we can perceive only the present, and it requires intense sifting through memory to see the scaffolding beneath. 54 phil hine

h johnstone practical sigil magick secrets of the german sex-magicians- fra. u.d. chaos servitors: a user guide- phil hine the spirit of shamanism- roger walsh escape attempts- stan cohen& laurie taylor chaos- james gleick ssotbme- ramsay dukes azoetia- andrew d. chumbley stealing the fire from heaven- stephen mace by the same author: prime chaos available from chaos international publications bm sorcery, london wc1n 3xx, uk. price $20 including post& why and waste hundreds of dollars on on bogus 'astral' initiations and ridiculously overpriced correspondence courses? the hermetic order of the morning star presently doing business as the esoteric order of the golden dawn, originally known as the eternal golden dawn (then the hermetic order of the golden dawn international, has for years be

HP LOVECRAFT EX OBLIVIONE

g and floated dreamily into the golden valley and the shadowy groves; and when i came this time to the antique wall, i saw that the small gate of bronze was ajar. from beyond came a glow that weirdly lit the giant twisted trees and the tops of the buried temples, and i drifted on songfully, expectant of the glories of the land from whence i should never return. but as the gate swung wider and the sorcery of the drug and the dream pushed me through, i knew that all sights and glories were at an end; for in that new realm was neither land nor sea, but only the white void of unpeopled and illimitable space. so, happier than i had ever dared hope to be, i dissolved again into that native infinity of crystal oblivion from which the daemon life had called me for one brief and desolate hour. 1998

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

n dabbled in it. they surmised that environment could be controlled through emotional self-control. franklin investigated this area quite extensively. abraham lincoln had some strange ideas; he had several psychic experiences that are recorded in the history books. this phenomenon is not unusual among powerful men in any society. rasputin in czar nicholas' court attempted to exert control through sorcery. mackenzie, the canadian prime minister, openly delved into the supernatural. many professional men and women and political leaders practice forms of witchcraft, although what they do seems to be much more fun than what took place a few hundred years ago. there is, for example, a political organization that meets regularly for the purpose of projecting its desires on to society. call it wi

the moon, i offer my energies as a gift of the cosmos; my soul belongs to the wind. i am the cosmos; i am the wind" witchcraft can be a comforting modus operandi. in spell casting, the ritual is performed in a forceful attempt to alter a moment in time, by creating a vibration within the environment that in turn will set into motion a series of events leading ultimately to the desired conclusion. sorcery goes a giant step beyond mere positive thinking by generating situations demanding positive action, commitment. if you would like some additional romantic action, with silver three times tap crystal, nine times ring a small cleat bell, and daylong let a teapot gently whistle. but most effective of all is candle glow "a home with candles burning brightly will be visited by sexy woodnymphs n

n a low flame and just let it gently whistle. this sets up the proper vibration to bring about things you want. what it actually does is constantly support your concentration and determination. it reminds you, fixes your idea firmly in mind. if you begin to think that that whistling teakettle on the kitchen stove is going to drive you wild, you're right; it will. 7. true love tea for beginners in sorcery, here is a very simple love tea to make: every night for two hours, between 9 p.m. and 11 p.m, burn an orange-red candle- sort of coral colour, not bright red and not clear orange. light the candle and sip the tea. this is for people who are very lonely and want to establish an emotional relationship, a true love, with someone. it's a very tedious spell, but effective. the tea starts with

s? but there are some answerable problems, questions dealing with witchcraft and common human problems that are typical of any cross section of america. these i can try to answer, even though i sometimes get impatient with the writers. these are real people who write to me, either as a result of television appearances, two-way radio broadcast programmes, or through my syndicated newspaper column "sorcery, spells, symbols and stars" dear scorpio, you may not be, as you stated so clearly in your letter "enough josephine for his napoleon" but you should be credited with a gold star and a capital e for the effort. yes there are ways to determine emotional compatibility within the frame work of astrology, but i am afraid i am at a loss to deal with this situation. according to astrology the pos

INFERNAL SABBAT LIVE

azazel was the preacher to all angels in pre-eternity, seated beside the throne in glory. god created man and demanded all angels bow to his creation, azazel refuses. he claims fire (the psychic) to be superior to clay (material, and considered it a test that in heaven azazel was the highest angel preaching the light of god, when cast to earth became the instructor to man and woman in the arts of sorcery and magick. azazel (lucifer) was the brightest angel as he was made of flame, which held in itself the light source devoid and separate from the other elements. azazel later called shaitan held a precious balance within itself; it is the coincidentia oppositorum, this is the black light of iblis, the flame of selfperception and rebellion from which one seeks the balance of self. the destin

ty an unchaining of the restrictive thinking and restrictive cultures. this ritual of chaos is meant to unleash a demonic state in those who take part in this working. this public performance is a luciferian awakening of the senses, to summon those very forces which society generally shuns. musickally psychonaut 75 is an industrial and ritualistic band which embodies the essence of not only chaos sorcery and luciferian witchcraft, but experimentation and extreme electronic and hybrid soundscapes. gate of black earth, nephillmic tomb in the sunless palace of azrail, open forth the dreaming fields of night, from thy vessel, born of lilith s womb shall the vampyre shade awaken before us lilith, queen of those who walk the shadows- i come before you, night born as the queen of the dead. behold

INFERNAL UNION

, breaking down all gender stereotypes we may have been subconsciously programmed with, and finding our true sexual nature, the essence of our energy. as mentioned before, a study of liber oz is helpful as is experiments in temporarily adopting different mind-states/ identities for the purpose of this exploration. i am in the process of creating the mask of lilith from michael w. fords luciferian sorcery for meditation for this purpose. meditation beyond and apart from intellectualization, as to what an individuals sexual nature is, is a necessary part of this process. 4 the ritual of infernal union found in yatuk dinoih (michael w. ford, 2002) is the actual solitary rite used in the toph to magickally join the opposite sexual polarities within the self. i performed this rite on dec.31, 20

INITIATION INTO HERMETICS

eady mentioned in the introduction to this volume, this handbook is not destined to be the steppingstone in the search after wealth and honor, but it has to serve the purpose of studying man the microcosm in relation to the macrocosmic universe together with their laws. so the reader s opinion about magic will undergo a noticeable change and i hope he will nevermore degrade this ancient wisdom to sorcery and similar pieces of devilry. it is understandable that each reader will judge this book from his individual point of view. he who stands upon the purely materialistic position, an unbeliever in religious matters, ignoring supernatural phenomena and only concerned in material interests, undoubtedly will regard this book as sheer nonsense, and i am not purposed to convert such people to an

INTERVIEW WITH ANDREW CHUMBLEY

s it mean to you in a practical sense? ac: i would like to give two successive understandings. firstly, i would propose the following definition: magick is the transmutability of the quintessence of all nature. this is to say that magick is the all-potential power of change characterising the rootnature of all that has existence. secondly, i would suggest a distinction between magick as power and sorcery as the means of manipulating that power through 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 ap

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

agick locates the step and connects the spirit to its location- wheresoever one wanders in thought, word or deed. finally, i would add this: magick brings one to meet death before dying and thus bestows an eternally living wisdom. the light magia reveals sophia most fair neath the mask of thanatos most foul. rf: define crooked path sorcery. where did this term come from? ac: the term crooked path sorcery refers to a specific corpus of teachings and rituals transmitted from within an inner circle of the cultus sabbati. it is distinguished from other bodies of sabbatic lore by its specialised mode of ritual praxis, its distinctly ophidian cosmogony and manifold pantheon, as well as by its particular ethos of sorcerous mentality. the major body of crooked path teachings is contained in the dr

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

papyri, the greek contribution. then on a more operative level, i wish to show the postmodern magician how he or she may use this technology, its presence in the world, and sources to deepen his or her understanding. the most perceptive of my readers will see this entire work as a demonstration of method, which they may use to rewin whatever mysteries the world holds for them, whether it be mayan sorcery, the oghams, or the intricacies of the tao. the process i used in reconstructing the darker operant side of hermeticism was a threefold process which i initially read of in a paper by edred thorsson with special emphasis on the semiotic model of magic. i feel that the process has been valuable in both personal transformation as well as giving me clear results through the activation of exis

IRISH WITCHCRAFT AND DEMONOLOGY

quences were any less harsh for the accused. in these texts we can see how people exhibiting what we would today consider schizophrenic or senile behavior were vulnerable to being accused of witchcraft. contents chapter i some remarks on witchcraft in ireland 1 chapter ii a.d. 1324 dame alice kyteler, the sorceress of kilkenny 25 chapter iii a.d. 1223-1583 the kyteler case and its surroundings of sorcery and heresy--michael scot--the fourth earl of desmond--james i and the irish prophetess--a sorcery accusation of 1447--witchcraft trials in the sixteenth century -statutes dealing with the subject--eye-biters--the enchanted earl of desmond 46 p. vi 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 divini

t p. 13 certainly the first occasion on which the evil made itself apparent to the general public, yet seems to have been only the culmination of events that had been quietly and unobtrusively happening for some little time previously. the language used by the parliament with reference to the case of 1447 would lead us to infer that nothing remarkable or worthy of note in the way of witchcraft or sorcery had occurred in the country during the intervening century and a quarter. for another hundred years nothing is recorded, while the second half of the sixteenth century furnishes us with two cases and a suggestion of several others. it is stated by some writers (on the authority, we believe, of an early editor of hudibras) that during the rule of the commonwealth parliament thirty thousand

that this terrible and illogical method of extracting the truth) was very seldom utilised. nor is it at all clear that torture was employed in england in similar trials. dr. notestein 1 thinks that there are some traces of it, which cannot however be certainly proved, except in one particular instance towards the end of the reign of james i, though this was for the exceptional crime of practising sorcery (and therefore high treason) against that too credulous king. was its use ever legalised by act of parliament in either country? in scotland, on the other hand, it was employed with terrible frequency; there was hardly a trial for witchcraft or sorcery but some of the unfortunates incriminated were subjected to this terrible ordeal. even as late as 1690 torture was judicially applied to p

of christians, and makes one blush for humanity. the repetition of torture was forbidden, indeed, but the infamous inquisitor, james sprenger, imagined a subtle distinction by which each fresh application was a continuation and not a repetition of the first; one sorceress in germany suffered this continuation no less, than fifty-six times. nor was the punishment of death by fire for witchcraft or sorcery employed to any extent in ireland. we have one undoubted instance, and a general hint of' some 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

yclop dia britannica, been variously estimated at from one hundred thousand to several millions; if the latter figure be too high undoubtedly the former is far too low. in the persecution of those who practised magical arts 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 ar

tory of the proceedings against dame alice kyteler and her confederates on account of their dealings in unhallowed arts is to be found in a ms. in the british museum, and has been edited amongst the publications of the camden society by thomas wright, who considers it to be a contemporary narrative. good modern accounts of it are given in the same learned antiquary's "narratives of witchcraft and sorcery" in transactions of the ossory arch ological society, vol. i, and in the rev. dr. carrigan's history of the diocese of ossory, vol. i. dame alice kyteler (such apparently being her maiden name, the facile princeps of irish witches, was a member of a good anglo-norman family that had been settled p. 26 in the city of kilkenny for many ears. the coffin-shaped tombstone of one of her ancestor

en 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 building to hear mass, nor make use of consecrated bread or holy water. 2. they offered in sacrifice to demons living animals, which they dismembered, and then distributed at cross-roads to a certain evil spirit of low ran

ISIS UNVEILED

ipiritjiand gb4 difference between mediums and adepts 59s inttrriew of an elnglisfa ambassador with a teineaniated buddha 598 fli^t of a lama's aitnj body related by abb^ hue 6m schools of magic in buddhist lamaberiea 609 lie unknown race of hindfl todas 613- will-power at takiw and yogts 617 tanud^ of wild beasts b^ faldn 622 evocatiod of a living spirit by a shaman, witiiesaed by the writer 020 sorcery 1^ the breath of a jemiit father 633 why the study of magic is almost impracticable in eun^ 635- index i genenl index ii digitizecoy google author's preface to volume u tttere it possible, we would keep this work out of the hands of* many christians whom its perusal would not benefit, and for whom it was not written. we allude to those whose faith in their respect- ive churches is pure and

erial university of st. petersburg remarks in a recent pamphlet, entitled mediumutic manifegtations, as follows "let the facts [of modem spiritualism] belong if you will to the number of those which were more or less known by the ancients; let them be identical with thoae which in the dark ages gave importance to the office of egyptian priest or roman augur; let them even furnish the basis of the sorcery of our siberian shaman. let them be all these, and if th(7 are real facta, it is no buraness of ours. all the facts in nature belortg to science, and every addition to the store of science en- riches instead of impoverishes her. if humanity has once admitted a truth, and then in the blindness of self-conceit denied it, to return to its realization is a step forward and not baokward" since

y the pcqie "my wiih is thkt all govemmentj ifaouid kdow that 1 am speaking in this itrain. and i have ikt right to speak, nii man &m nathan tiu prophet tn datid the kaig^ and a great deal more tton ambroea had la th odotiiu\ digitizecoy google pagan phallicish in chbistian 5yub0i5 s phallic worship, tfaaumaturgical wondos wrought by satan, human sacri- fices, incantations, witchcraft, magic, and sorcery are recalled; and dehonisu is confronted with rpiritwuitm for mutual recognition and identification. our modem demonolo^ta conveniently overlook a few insignificant details, among which is the undeniable presence of heathen phauicism in the christian symbols. a strong spiritual element of this worship may be easily demonstrated in the dogma of the immaculate conception of the virgin mother

f paganism. another still more prominent feature in which the clergy surpassed their mastois, the 'heathen' is tarcery. certainly in no pagan temple was black magic, in its real and true sense, more practised than in the vatican. while strongly supporting exorcism as an important source of revenue, they neglected magic as little as the ancient heathen. it is easy to prove that the toriilegium, or sorcery, was widely practised among the clergy and monks so late as the ust century, and is pmctised occasional^ even now. anathematizing every manifestation of occult nature outside the predncts of the church, the clergy notwithstanding proofs to the contrary call it "the work of satan "the snares of the fallen angels" who "rush in and out from the bottomless pit" mentioned by john in his kabalis

d spiritual phe nomena went on increasing and multiplying, and that these mani* festatioos threatened to upset the carefully-constructed dogmas of the church, the world was suddenly startled by extraordinary intdli- gence. in 1864 a whole community became possessed of the devil. morzine, and the awful stories of its demoniacs; valleyres, and the narratives of its well-authenticated exhibitions of sorcery; and those of the presbytire de cideville, curdled the blood in catholic veins. digitizecoy google why these abe no miracles in eussia 17 strange to aay, the question has been asked over and over again, why the 'divine' miracles and most of the obsessions are so strictly confined to roman catholic dioceses and countries? why is it that since the beformation there has been scarcely one sing

f the mirific word and friend of pico di mirandola, the teacher and instructor of erasmus. luther, and melancthon was a kabalist and occultist the ancient sorfuegium, or divination by means of tortet or lots an art and [wactice now decried by the clergy as an abomination, defdg- nated by sttd. 10 jac. as felony, and by siat. 12 caroli ii excepted out of the general pardons, on the ground of being sorcery* was widely practised by the clergy and monks. nay, it was sanctioned by st. augustine himself, who does not "disapprove of this method of learning futurity, provided it be not used for worldly purposes" more than that, he confesses having practised it himself* aye; but the clergy called it tortea tanctonttn, when it was th^ who practised it; while the aortes jtrasneatinae, succeeded by th

evived within me when i cast my eyea on this of the seventy-seventh p sea swallowed up their enemies' accordingly, the count spoke not a word to my prejudice; and leaving tours that very day, tiie boat in whidi he was, sunk in a storm, but his skill in swimming saved him" the sainted bishop simply confesses here to having practised a bit of sorcery. every metmerizer know* the power qf will during em v^ense 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 whil

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ction of crossroads? nay, whence gained we that peculiar idea of the christian and heathen mystic lights. 107 sacredness, or of the forbidden attaching to the spot where four roads meet? it is sacer, as sacred, in the latin; extra-church or heathen, supposedly unhallowed, in the modem acceptation. the appellative ob, in the word obelisk, means occult, secret, or magic. ob is the biblical name for sorcery. it is also found as a word signifying converse with forbidden spirits, among the negroes on the coast of africa, from whence and indicating the practices marked out by it it was transplanted to the west indies, where it still exists. it is well known that a character resembling the runic alphabet was once widely diffused throughout europe. a character, for example, not unlike the hammer o

ed with magical influence, magical formularies, and with spirits. we have seen an ancient crucifix, carved in amber, which was almost of the redness of coral. amber has always been a substance (or gem, or gum) closely mingling with superstitions, from runes and runic remains. 133 the most ancient times. for further connected ideas of the word amber and the substance amber in relation to magic and sorcery, and for the recurrence of the word amber and its varieties in matters referring to the myssteries and the mythology generally of ancient times, the reader will please to refer to other parts of this volume. while excavations were in progress at a mound in orkney, described by mr. john stuart, secretary of the society of antiquaries of scotland, on july 18th, 1861, numerous lines of runes

KETAB E SIYAH

t within my hand, raised it up. now much vigour left me and sense and, as though i dreamt or walked in mist, the world about me seemed but half-real. the fingers of my hand worked the flesh, torn from the outraged body of mine, shaping from it the shedim's very image. as i worked the shade i spoke a charm, half-mumbling and half-whispering its words as one overcome by wine or weariness. with this sorcery i shaped the flesh of my body "child of satan, inheritor of earth, with these words i give you shape. first, within the primal darkness, was mummu, mother principle, initiator of all things, all thought, all words. then, before the universe was given shape, there was but seething chaos, emulsified with any form yet resolved from its mass: light and darkness, air and earth, flame and sea; t

uffered yet the weakness in me was redoubled. this second part i also took within my hand and, half-knowing, with half-feeling fingers shaped it also into an angel shape. as i worked my transforming sorceries upon my flesh i spoke again an incantation of power to shape and life to my creature, yet so weak was i that i could barely work my lips or muster breath to give voice to my words. with this sorcery i shaped the flesh of my body "child of satan, inheritor of earth, 148 with these words i give you shape. first did my sorcery make woman, mother of the nephilim race, yet if she is to bear progeny and the tribe of kings is to be magnified that it might overthrow heaven's kingdom and make anew the world she then must have a mate to sire her noble offspring, heirs of all. together then thes

narch to whom i shall kneel and that is the king that rule both heaven and earth. his warnings do avail me well against you. yet i do love you yet, despite such perfidy as you now plot against me. what power has man against such love as this for even heaven's hand might not break such bonds as these 186 or quench the fire that consumes my limbs with its fierce intensity and heat. is this yet some sorcery of your, woman, that does ensnare me and make me regret the words that i have spoken in honesty and righteousness? do you not see, woman, that your wiles avail you not and perceive the trick you work against me? i shall not take this fruit from you for you are most treacherous and have taught me well, despite that you have sought to teach me error, that it is adonai yahweh that i must trus

tumult does most harshly assail and casts into disarray the fleet. now even were there some harbour that you sought it is lost to you and out of reach. even the greatest exertions of our sailor can do naught but preserve the vessels and to do more than this is beyond the greatest magicians. fortunate are we indeed that even now we have lost not a man to the frothing waves. surely some beneficent sorcery does guard us. o will these rains be ever unabating and grow ever greater in their intensity that every land of man is consumed by the rising waters of the seas, glutted upon this surfeit? when shall there be respite for us? what has stirred to such a passion the very elements that this should be? lord, i fear and beg some word of you 273 that might grant to me some comfort and make more c

is consumed by the rising waters of the seas, glutted upon this surfeit? when shall there be respite for us? what has stirred to such a passion the very elements that this should be? lord, i fear and beg some word of you 273 that might grant to me some comfort and make more courageous my coward heart" for a long while did the king regard his admiral, faithful yet afraid at the savagery of noah's sorcery. no words could he conceive of for him to make easy the heart that beat unsoundly for he had no thought to make sure his own with greater knowledge than the other "faithful captain" spoke utanapishtim "did you but know what you prophesied and had that intelligence which is granted me. truly this rain shall not cease until the seas have risen so high that the pinnacles of mountains are sunk

but saw not the arm that guided. it was as though i matched myself against a shadow and i prevailed not against his subtle ways. yet it was that the shadowed foe was himself caught up most abstruse motion and struck down by a hidden hand. amongst the daughters of isaac was one woman of great beauty and it was that the elohim eyes of dark gabriel beheld her and were taken not from her but held by sorcery more potent than gabriel had power to overcome. can it be that those that have love betrayed and defied all bonds of that blessed spell might know the vengeance of outraged amour and submit to its potent poison that burns in the veins like flame and ignites the very soul with heat? a venom sweeter than nectar, a pain more delighting than joy seized upon the soul of gabriel who had forsaken

ink that you have to lean on some deity, this book is not for you. 1.15. in this case it is better for you not to proceed. 1.16. read the book of doom with insight, book for book, and chapter for chapter. 1.17. look for the meaning between the lines, then the keys will be given to you and you will find your teacher. 1.18. open your being 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 accordingl

LAITMAN M THE PATH OF KABBALAH

ive to the creator. it depends on the screen. a spiritual object is a part of the uniform and unique desire that the creator created and that must be given a screen. l i g h t s& v e s s e l s q: what is the upper force? a: it is the absolute good, the benevolent force that leads us. however, because we are not corrected, we feel this power as bad and harmful. q: does the wisdom of kabbalah teach sorcery? is it permitted and if so, how do we practice practical kabbalah? a: the wisdom of kabbalah strictly prohibits any of this kind of activity. the purpose of the study of kabbalah is to give one a desire and spiritual power, to be able to evolve to the spiritual degree of the creator. q: what is a vessel? a: a vessel is a desire that has been corrected by the screen. using the screen (aim

LEMEGETON

27, 1999 copyright 1999 contents* acknowledgements* introduction* notes to introduction* preface from harl. 6483* goetia* theurgia goetia* ars paulina* ars almadel* ars notoria acknowledgments i would like to thank the british museum for allowing me to study the manuscripts firsthand, and for their help in copying the manuscripts onto microfilm. introduction the lemegeton is a popular handbook of sorcery known from the 17th century [1] in more or less the same form as i will present it. most of the material however is found in varying forms in earlier manuscripts, and some of the material dates back as early as the 14th century or earlier [2. reginald scot, in his lists of magical texts [3, mentions ars paulina, ars almadel, and ars notoria in the same breath. he also includes a text close

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

ken incantations. yhwh, the hebrew name for god, appeared on many amulets and talismans in different spellings to help magicians conjure demons and protect them from attack by the spirits. the sator square consists of some magical words arranged in the pattern of a square. it was inscribed on walls and vessels as early as ancient rome (753 b.c. a.d. 476) and was considered to be an amulet against sorcery, poisonous air, colic and pestilence, and for protecting cow s milk from witchcraft. similarly, circles inscribed with the names of god were used in england as recently as 1860 to repel demons. eyes and phallic amulet from the book of the angel raziel (fortean picture library) 6 angel heart symbols are widely used on amulets. eyes protect against evil spirits and are found on tombs, walls

a religious fanatic. even though little is known about his life, it is presumed that the popular, moralizing literature and other beliefs of his time influenced bosch s symbolism. the paintings of the flemish artist hieronymus bosch (hertogenbosch 1450 1516, reflect his obsession with man s sin and damnation. the world portrayed by the artist is populated by a multitude of symbols from astrology, sorcery, and alchemy, and strange forms that are often composed of dislocated elements of real beings. each detail of his paintings contains an allusion to a symbolic significance within the whole, which can be considered a kind of allegory illustrating the opposite guises of christian life: sin and attachment to earthly pleasures on one hand, and the force of faith against evil on the other. bosc

, abusing, and murdering innocent young victims, the imaginative link between this stereotype and dutroux was easy to make. perhaps responding to public pressure, during one phase of the investigation police began focusing their attention on the institut abrasax, a college of black magic in a village not far from charleroi. the institut is a legal organization established in 1990 to teach harmful sorcery and initiation into satanic rites. abrasax, a divinity with obscure origins, is often invoked in ancient magical spells. the college s building housed a variety of different neopagan groups and two satanist organizations, the luciferian initiation order and the belgian church of satan. in an article that appeared in the sunday times of london toward the end of 1996, journalist peter conrad

d in those days, that daughters were born to them elegant and beautiful. and when the angels, the sons of heaven, beheld them, they became enamored of them, saying to each other: come, let us select for ourselves wives from the progeny of men, and let us beget children (7:1 2) then they took wives, each choosing for himself; whom they began to approach, and with whom they cohabited; teaching them sorcery, incantation, and the dividing of roots and trees. and they conceiving brought forth giants; whose stature was each three hundred cubits. these devoured all which the labor of men produced; until it became impossible to feed them; when they turned themselves against men, in order to devour them (7:10 13) when earth was in complete anarchy, god sent the archangel michael down from heaven to

om mesopotamia. new york: oxford university press, 1989. sandars, n. k, transl. the epic of gilgamesh. 1960. rev. ed. new york: penguin, 1972 .poems of heaven and hell from ancient mesopotamia. new york: penguin, 1971. evocation and invocation evocations and invocations refer to two methods of calling spirits and deities into magical and religious rituals. evocations, used in ceremonial magic and sorcery, are elaborate commands, comprised of detailed gestures directed to an entity that appears and does whatever the magician asks. the entities are usually spirits that are evoked to appear in a triangle outside the magician s protective magic circle. the magician is supposed to purify himself through fasting and prayer, and to purify his magical tools. invocations, on the other hand, are use

hers on earth. having miserably failed the test, harut and marut were punished by being hung upside down in a well in babylon, this being preferable to eternal punishment in hell. the other angels had to admit that god was right, and, presumably, snide remarks about the weakness of humanity ceased to be made within the precincts of heaven. as for harut and marut, they occupied their time teaching sorcery to humanity, although they never failed to warn human beings of the ultimate consequence of practicing the forbidden arts. see also iblis; islam for further reading: the encyclopaedia of islam. leiden: e. j. brill, 1978. glass, cyril. the concise encyclopedia of islam. san francisco: harper san francisco, 1989. heavy metal music next to horror movies and conservative christian literature

macmillan, 1981. shock em dead a rock n roll rewrite of the faust story. in this 1990 film a young man sells his soul to the devil in exchange for being made into a rock star. sorceress there are a number of films using the name sorceress. this 1994 movie is about a lawyer whose career is being advanced by the black magic of his wife. unfortunately, another witch is determined to hurt his career. sorcery sorcery refers to the casting of spells and magically manipulating natural forces for a particular goal. the word sorcery originates from the french root sors, meaning spell.when casting their spells, the ancient greek sorcerers enlisted the aid of the daimones, spirits who roamed between earth and heaven. the daimones were originally believed to be capable of assisting good or evil plans

LIBER CCCXXXV ADONIS

[the slaves run up. adonis 13 psyche. thou vain woman! now i know him, lost, wrecked, mad, but mine, but mine, indissolubly dowered with me, my husband, the count adonis! esarhaddon. ah [he falls, but into the arms of astarte. astarte. ho! guard us now and lash this thing from the garden [the slaves form in line between psyche and the others. psyche. adonis! esarhaddon. ah! astarte, there fs some sorcery abroad. astarte. the spell is broken, dear my lord. there is a wall of ebony and steel about us. esarhaddon. what then do i feel when that name sounds? astarte. a trick of mind. things broken up and left behind keep roots to plague us when we least expect them. the wise.and thou art wise.let naught affect them. let us to feast! esarhaddon. ah no! i tremble still, despite my reason and desp

LIBER LLL PARADIGMAT PIRATE

ll correspondence. he can be reached at geistlos@wi.rr.com. dedication (to the illuminates of thanateros) foreword a new book in an established current begs for context. the published side of the chaos current has evolved in some fairly distinct phases in the last 27 years. in 1978 peter carroll fs liber null set down in a practically-usable form a simple and powerful approach to doing successful sorcery. the core technologies involved are gnosis and belief-shifting: all successful magic is performed in an altered state of consciousness (gnosis, and belief itself is a tool in the working of magic, rather than an unchanging envelope around the operation. the theoretical basis of this approach, which later became known as chaos magic(k, can be traced to the work of austin osman spare in the

you have in front of you josh wetzel takes up the plot from the psychonomicon, and extends it to its logical boundaries in all eight directions. his passion is for effective magic, and his rigorous dismissal of anything that gets in the way of that aim will not appeal to every magician. chaos magic only ever needed the most minimal theory to support a relatively rigorous exploration of practical sorcery. josh allies himself with that stream of chaos magic thought, rejecting with almost puritanical disdain any ill-defined goal relation to self-actualization, celebrating and supplying good technique that will (probably) yield results here in midgard. however, there is more: those who have had the privilege of working with frater ratatosk know of his extraordinary skills and experience in in

LIBER LXVII THE SWORD OF SONG

ignant, heard me speak indignant. then i seemed to be so far from christianity! now, other celebrations fit the time, another song shall flit responsive to another tune. september.s shadow falls on june, but dull november.s darkest day is lighted by the sun of may. here.s now i got a better learning. it.s a long lane that has no turning! mad as a woman-hunted urning, the lie-chased alethephilist* sorcery.s maw gulps the beginner: in pain.s mill neophytes are grist: disciples ache upon the rack. five years i sought: i miss and lack; agony hounds lagoan twist; i peak and struggle and grow thinner, and get to hate the sight of dinner. with sacred thirst, i, soul-hydroptic,1 read levi2 and the cryptic coptic ;3 with anet. her-k uaa en ra,4 and atwoynxd arps while good macgregor5 (who taught fr

LIBER SAMEKH

ie, francis israel: ceremonial magic. wellingborough: aquarian, 1980 (ed) the golden dawn (full title: the teachings, rites and ceremonies of the hermetic order of the golden dawn (4 vols) chicago: aries press, 1937-1940; 6th edition in one volume, st. paul, minnesota: llewellyn, 1989. waite, arthur edward: the book of black magic and of pacts, including the rites and mysteries of goetic theurgy, sorcery and infernal necromancy. london: 1898. second edition as the book of ceremonial magic, london: rider, 1911; reprinted new hyde park, ny: university books, 1961; secaucus, nj: citadel, 1973; ware, herts: wordsworth editions, 1995 (as the wordsworth book of spells. 51 endnotes liber samekh 1 the goetia version of the invocation has gosorronophris h( fosoronnwfrij) which in any case is genera

LIBER XXXIII AN ACCOUNT OF AA

without soul or life have remained alone. in the midst of all this, truth reposes inviolable in the inner sanctuary. faithful to the spirit of truth, the members of the interior order live in silence, but in real activity. yet, besides their secret holy work, they have from time to time decided upon political strategic action. thus, when the earth was night utterly corrupt by reason of the great sorcery, the brethren sent mohammed to bring freedom to mankind by the sword. this being but partially a success, they raised up one luther to teach freedom of thought. yet this freedom soon turned into a heavier bondage than before. then the brethren delivered unto man the knowledge of nature, and the keys thereof; yet this also was prevented by the great sorcery. now then finally in nameless way

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

n and used for divination, but we must accept that snorri found such a concept within historical possibility. he would have been aided in such a supposition by the veneration and use of relics within christian europe of the middle ages. also as part of the settlement after the war between the asir and vanir, njord, frey, and freyja join the asir, and freyja brings the magic art of seid, a form of sorcery and divination, associated in the mythology especially with odin. brother-sister incest, which was practiced among the vanir, is dropped when they join the asir, and snorri may wish us to believe that the asir were morally to be preferred to the vanir, even if both groups were pagan. chapter 5 describes the emigration from tyrkland, again motivated by odin fs seeing that his future lay to

LUCIFERIAN INITIATION VIA NOCTURNE

rance. the secret self should be revealed as a significant aspect of the holy guardian angel, the higher aspect of what is called the self. the grand luciferian circle should be drawn large or duplicated so that one body may fit standing or sitting within it. candles should surround the circle and the initiate should be within. the wand should be previously used in the art of evocation and goetic sorcery. the sigils surrounding the circle make up along with the center the sigil of lucifer, so that the initiate is actually calling down the essence of the serpentine mind, the luciferian core of the self as a background for the sabbatic initiation. each small part manifests as a whole in the end. the initial ceremony should be a banishing ritual, and before a bath to cleanse the body for the

LUCIFERIAN SORCERY

lds of night. from the womb of the mother i emerge with the caul, the stain of witchblood. open your eyes stand and face the altar, staring intently into the mirror: by night, the sabbatic honor of being, the dreamer shall ride the back of the owl, this is the awakening of the dark flesh! eko, eko, asmodee! banish and close circle1 luciferian s o r c e r y luciferian& sethanic magick 2 luciferian sorcery by michael w. ford akhtya seker arimanius illustrated by elda isela ford published by succubus publishing p.o. box 926344 houston, tx 77292 usa e-mail: nachttoter@aol.com michael w. ford 2002-2003 all rights reserved. no part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, without permission in writing from th

ry. this is the union of light and shadow, from which side are objectively opposite. the left-hand side is the pure and beautiful face of lucifer as flesh, sun and empowerment through the perception of self; the black flame. the right hand side is the shadow of the opposer, noctifer or ahriman in flesh. between the opposer/adversary set awakens. succubus publishing phosphorus inner publications 3 sorcery has gone through an awakening in the past 30 years which allows for new experimentations and developments. the significance in the last 30 years is the beginnings and critical stage of what became wicca and witchcraft. the systems originally intend produced an exciting aspect to magick and sorcery can be, explorative and in many ways continually innovative. the work of the order of phospho

nus. the individual must however, have the inner drive and calling to the blood, the vein of the witch moon which feeds our dreams of witches sabbat communion. the witches sabbat gnosis is achieved by the desire to dive the depths of the heart and soul. considering the approach to luciferian witchcraft or cunning craft, the individual desire to advance through the avenues of the art of magick and sorcery is reflective of the luciferian ideal of knowledge becoming wisdom, and the transference therein. this would exude a historical linage 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 t

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

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

rent of magical initiation, thus holding the double aspects of light and shadow. it is through the union of such that one becomes as shaitan or lucifer itself. the witches sabbat itself emerged from the dreams of the profane, those who knew not the ways of the cunning folk and their work. it was 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

by imagination, become lucifer in our self. it is through the chalice of lilith, revealed as babalon, that we seek the union of the goddess. the witches sabbath has long been a misunderstood and often misrepresented expression of magickal art. it should be considered that the witches sabbat cult is an expression of not only folk magic and lore, but that of a modern synthesis of advanced ideals of sorcery, psychology and psychic development. the witches sabbath has long been held in arcane lore as the dream meeting of the astrals and spirits of magickal practitioners of the craft, those who between the twilight of dawn and dusk dive the dream waking environment and meet as spirits and other forms to gather under the black sun, or under the arms of luna, awaiting the embrace of lilith and he

LUCIFERIAN SORCERY AND SET TYPHON

igh magick, practiced originally or defined by the egyptian platonists which commune with beneficial spirits is sought. this is a part of the great work of communion with the holy guardian angel, and greater servitor or familiar. vampirism a secret art of predatory spiritualism, which involves astral projection and aspects of lycanthropy, communion with the dead and necromantic workin tluciferian sorcery and set- typhon by michael w. ford first written in 2003 and updated january 2006 suti (set) and the devil-forms of ancient egypt i am the crocodile-god (sebak) who dwelleth amid his terrors. i am the crocodile-god and i seize (my prey) like a ravening beast transformation into the crocodile-god from the egyptian book of the dead set is considered in the developing luciferian gnosis as the

then devour their spirits. know that the forms of set are many, the god of darkness and war is also a creative god of progression and shape shifting. he survives by transformation. the path of sorcerous arte known as luciferian witchcraft, is perhaps becoming a clearer subject under the sethian concept of the adversary as a dual and necessary force. just as chaos magick is a development of primal sorcery, without limitations, the luciferian path is a further and refined development of primal sorcery with a defined path towards the sethian becoming, and the ongoing process of self-transformation. luciferian witchcraft presents a gateway to gnosis of what our culture has called satan, specifically reaching into the roots of the adversary to discover the various cultural traits of the lucifer

ance of interest there. consider the ideals of the luciferian path. in luciferian witchcraft, by michael w. ford, the very foundation of the adversary is presented as a multicultural force, thus existing within the universe and not a creation of mankind. while man had created anthropomorphic attributes, this spirit if you will pre-existed human consciousness. to practice luciferian witchcraft and sorcery, one essentially prepares the mind and body to be a vessel for this force, not joining in union with it, rather encircling the essence of the adversary and allowing the self to shape chaos into self-willed order within the self. this, by definition alone is chaos magick. what transfers the title is a result of what transformed the gnosis itself, the intent of the work. be cautious in the t

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

in a fiery place, horus standing in front of setheh in the form of a serpent. anubis the lord of jackals and opener of the way, anubis is hermes, the gateway unto death. anubis 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 begin

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 grows as one balanced point within the circle of arte. the alphabet of desire, as austin spare called it, represents the complete arcane of sorcery from which the black adept may make his desires flesh in spirit and in flesh. the methodology of the qlippoth is also within this gnosis. the order of phosphorus instructs a basic teaching of the creation of the alphabet of desire based on the 22 tunnels of the qlippoth as defined in liber hvhi. the 8-pointed luciferian star- algol the 8 pointed sigil holds several symbols of interest, as

self. this is reminiscent of the italian witches covens that took to the spirit hunt on the dreaming plane as well. the luciferian essence of attending the conclave is the meeting place of the three (consider hecate/lilith the guardians of the crossroads, it is the seven rayed star which initiates and the eight ray which comes the initiator of magick, set himself. nick hall points out in "chaos& sorcery" that the eight rayed star appeared in mesopotamia around 3,000 b.c. as a symbol to represent dingir (god, heaven (an) and star. this may be viewed in a luciferian context as dingir representing the infinite possibility of being, the fire stole from heaven, and the union of the celestial going forth into the aethyr of angelick being, the higher intellect or essence associated with the nete

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

of individuals seeking the love of nature and folk magic, from which many in europe in our current time are seeking yet again. witchcraft is the direct descendent of ancient shamanic cultures and practices, which has flourished with humanity since the beginning of time. the essence of witchcraft is of two basic aspects, being the discovery of the self and the unity with nature, and the mastery of sorcery and a balance of both dayside and darkside practices (2) the sethanic witchcraft current has been cultivated in europe through those who hold the key to the gnosis within their minds; it seems to speak through the blood. this unspoken aspect of the tradition of the old is known directly as witchblood, it is a silent, unspoken yet natural degree of the folk ability to practice magick. this

at he or she wills, unless it harms another unjustifiably. the order of phosphorus is against bigotry and racism, considering such as the filth of non-human advancement. the order of phosphorus as a whole considers itself as a manifestation of lucifer itself, those who join are literally doing the devils work by bettering themselves. thought dictates advancement by positive practice of magick and sorcery. ones own darkside must be explored in areas not normally embraced by occult orders. the qlippoth as described in michael ford s the book of the witch moon is a demonic astral region, beneficial to those who dive the mirror of lilith and become stronger. through the diving of darkness one shall embrace the light. the symbol of the devil within luciferian witchcraft is symbolic of transform

discipline, understanding and mental strength is the building blocks of understanding. lucifer is thus the high symbol of sethian witchcraft. the witches sabbath has long been a misunderstood and often misrepresented expression of magickal art. it should be considered that the sethian witch cult is an expression of not only folk magic and lore, but that of a modern synthesis of advanced ideals of sorcery, psychology and psychic development. the witches sabbath has long been held in arcane lore as the dream meeting of the astrals and spirits of magickal practitioners of the craft, those who between the twillight of dawn and dusk dive the dream waking environment and meet as spirits and other forms to gather under the black sun, or under the arms of luna, awaiting the embrace of lilith and h

each angel still exists in spirit form upon the earth, allowing a linage to emerge from different areas of psychic and physical development. the essence of witchcraft should be explored within its dream based roots, the touch of sethanic initiation. as the angels brought us the lore of the wise in the early times, so we must continue to change and progress such ideas into new ways and techniques. sorcery is efficient as a manner of implicating your immediate surroundings. this involves the specific use of lesser and greater black magick in of its aspects healing, cursing, astral projection, love spells and more are essential yet undefined in their approach of performance. this alone is up to the witch who develops his/her system based on personal and individual preference. the works of aus

eater black magick in of its aspects healing, cursing, astral projection, love spells and more are essential yet undefined in their approach of performance. this alone is up to the witch who develops his/her system based on personal and individual preference. the works of austin osman spare (1886-1956) was an artist who talents of draftsmanship allowed direct expression of his developed gnosis of sorcery. spare s early drawings were founded on the belief of exploring the self, known as the zos (3) and kia (4. austin s system of exploring the self by delving the depths of the mind is best described by his art alone. the writings of spare, while being confusing and cryptic, were very poetic and strong. yet, in the face of his art were under matched, quite simply, the man was a genius! spare

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

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

luciferian group based on a wide variety of traditions which allow the individual a multitude of choices to develop his/her will to its fullest potential. the foundation of toph and coven nachttoter is luciferian magick, and the luciferic witchcraft tradition developed by the coven. taken from elements of gardnerian and medieval witchcraft, influences of thelemic magick, austin osman spare, chaos sorcery and other avenues, toph intend to move magickal initiation into new areas of science and folklore. this is the primary tool of the order, working with phi brainwave patterns to control ones own initiation into the mysteries. systems are very important to the order, and its works. while some may find interest in the witchcraft tradition developed within toph, some may find especial interest

ems worked with through the group. finding a strength and beauty in the left hand path allows a balanced and positive ascent into the high mysteries of the goddess and god forms from which flows our inherent myth. much of the doctrine of the order of phosphorus flows directly from the grimoire the book of the witch moon, whic h unites the luciferian witchcraft with the dark and shadow elements of sorcery and magick. written by michael ford, the book of the witch moon is a dangerous tome of black magick that offers a direct gnosis for the individual, while considering they are of stable mind. another avenue of doctrine if you will is based on luciferian magick, which is the modeling of spirit by that of the opposer, the bringer of light. the sabbatic mysteries as they are essential separate

undation in luciferian magick (astral projection and development of the psyche. the right hand path seeks to align the individual with the flowing stream of nature, to align the self with the avenue of god or the creative force itself. this form may be defined or named as lucifer, as the eldest angel of the creative source who has journeyed through both paths. the left side of the path is that of sorcery/witchcraft and the mysteries of astral vampirism. this is the area of which the individual who seek the control of the self and the exterior through sorcery and goetic black magick, more properly, the left hand path. the lhp is defined as a system that is relative, and realistic towards the inner or deep desire within humans to be free, independent and strong. to seek knowledge, wisdom and

as any other religion or socio-formulated belief pattern. in the beginning within the great darkness, diana (liliththe moon) joined with lucifer (the sun) and produced the daughter and goddess aradia, or by some suggestion hecate. the watchers led by azazel, after lucifer fell from the heavens joined with man s daughters and produced the nephilim. the watchers then taught man and woman the art of sorcery, and what is now called witchcraft. asmodeus, also called samael joined in union with lilith to bear the son tubal-cain. cain was a carrier and the first in the circle of witchblood, initiated by birth and whose memory of the watchers and the nephilim was strong. the legends of the watchers and nephilim move on to describe the great flood, which killed many of them. while their bodies died

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

its signs the bembine table of isis wonders of antiquity the life and philosophy of pythagoras pythagorean mathematics the human body in symbolism the hiramic legend the pythagorean theory of music and color fishes, insects, animals, reptiles and birds (part one) fishes, insects, animals, reptiles and birds (part two) flowers, plants, fruits, and trees stones, metals and gems ceremonial magic and sorcery the elements and their inhabitants hermetic pharmacology, chemistry, and therapeutics the qabbalah, the secret doctrine of israel fundamentals of qabbalistic cosmogony the tree of the sephiroth qabbalistic keys to the creation of man an analysis of tarot cards the tabernacle in the wilderness the fraternity of the rose cross rosicrucian doctrines and tenets fifteen rosicrucian and qabbalis

owers, plants, fruits, and trees the flower, a phallic symbol--the lotus blossom--the scandinavian world tree, yggdrasil--the sprig of acacia--the juice of the grape--the magical powers of the mandrake. 93 stones, metals, and gems prehistoric monuments--the tablets of the law--the holy grail--the ages of the world- talismanic jewels--zodiacal and planetary stones and gems. 97 ceremonial magic and sorcery the black magic of egypt--doctor johannes faustus--the mephistopheles of the grimores--the invocation of spirits--pacts with demons--the symbolism of the pentagram. 101 p. 8 the elements and their inhabitants. the paracelsian theory of submundanes--the orders of elemental beings--the gnomes, undines, salamanders, and sylphs--demonology--the incubus and succubus- vampirism. 105 hermetic pha

rship of the apocalypse--the alpha and omega- the lamb of god-the four horsemen-the number of the beast. 185 the faith of islam the life of mohammed--the revelation of the koran--the valedictory pilgrimage--the tomb of the prophet--the caaba at mecca--the secret doctrine of islam. 189 american indian symbolism the ceremony of the peace pipe--the historical hiawatha--the popol vuh--american indian sorcery--the mysteries of xibalba--the midewiwin. 193 the mysteries and their emissaries the golden chain of homer--hypatia, the alexandrian neo-platonist--the "divine" cagliostro--the comte de st.-germain--the designing of the american flag--the declaration of independence. 197 conclusion 201 bibliography 205 index 207 next: introduction p. 12 p. 13 introduction philosophy is the science of estim

on the hearts of their disciples* their chief object was to teach the doctrine of one god, the resurrection of man to eternal life, the dignity of the human soul, and to lead the people to see the shadow of the deity, in the beauty, magnificence, and splendor of the universe" with the decline of virtue, which has preceded the destruction of every nation of history, the mysteries became perverted. sorcery took the place of the divine magic. indescribable practices (such as the bacchanalia) were introduced, and perversion ruled supreme; for no institution can be any better than the members of which it is composed. in despair, the few who were true sought to preserve the secret doctrines from oblivion. in some cases they succeeded, but more often the arcanum was lost and only the empty shell

ruids, he was bound with a vow of secrecy. these doctrines were imparted only in the depths of forests and in the darkness of caves. in these places, far from the haunts of men, the neophyte was instructed concerning the creation of the universe, the personalities of the gods, the laws of nature, the secrets of occult medicine, the mysteries of the celestial bodies, and the rudiments of magic and sorcery. the druids had a great number of feast days. the new and full moon and the sixth day of the moon were sacred periods. it is believed that initiations took place only at the two solstices and the two equinoxes. at dawn of the 25th day of december, the birth of the sun god was celebrated. the secret teachings of the druids are said by some to be tinctured with pythagorean philosophy. the dr

which he used as the medium for the promulgation of his philosophical doctrines. the origin of his philosophy is uncertain. he may have got it from the brahmins, there being legends to the effect that he got it was a hindu, his name possibly being derived from rfan ov, meaning "dark" orpheus was initiated into the egyptian mysteries, from which he secured extensive knowledge of magic, astrology, sorcery, and medicine. the mysteries of the cabiri at samothrace were also conferred upon him, and these undoubtedly contributed to his knowledge of medicine and music. the romance of orpheus and eurydice is one of the tragic episodes of greek mythology and apparently constitutes the outstanding feature p. 32 of the orphic rite. eurydice, in her attempt to escape from a villain seeking to seduce h

rey higgins considers it a mistake to regard isis as synonymous with the moon. the moon was chosen for isis because of its dominion over water. the druids considered the sun to be the father and the moon the mother of all things. by means of these symbols they worshiped universal nature. the figure of isis is sometimes used to represent the occult and magical arts, such as necromancy, invocation, sorcery, and thaumaturgy. in one of the myths concerning her, isis is said to have conjured the invincible god of eternities, ra, to tell her his secret and sacred name, which he did. this name is equivalent to the lost word of masonry. by means of this word, a magician can demand obedience from the invisible and superior deities. the priests of isis became adepts in the use of the unseen forces o

MASTERING WITCHCRAFT

e four great rules of magic which form the sides of the witches' pyramid; and second, by the observance of natural power tides within the framework of the universe, which constantly ebb and flow, and may be utilized to great advantage as indeed they always have been over the centuries by cultists and occultists alike. but first i shall deal with that most important of subjects, that dark tower of sorcery itself, the witches' pyramid. the witches' pyramid the acquisition of a witch's basic power is rooted in the observance of four simple rules, sometimes known as the witches' pyramid. there are the four cornerstones of magic from which the whole mysterious edifice of witchcraft rises. the rules in themselves are not magical, but the joint application of them is. you must apply them sedulous

and clears the decks for immediate action. it is one of those valuable props which support you temporarily, in the course of your magical operation, and allow you to believe in the inevitability of the success which is bound to be attendant upon it. it is one more means of attaining that special state of selfimposed and hopefully temporary megalomania which is the sine qua non of all true acts of sorcery. you must be well aware of the great part faith plays in the dealings of those individuals who wrestle with the more arcane aspects of fate in one way or another. a spiritual healer or a master gambler would no more approach a prospective patient or crap game cold, without the flame of faith i in their powers to warm them, than would a microscopist approach his specimen without a microscop

on is actually performed. hence much of the half-veiled secrecy of witches. this is no matter purely of fun and frolic, although undoubtedly this comes into play also. secrecy per se can get remarkable results. nothing succeeds like a secret, whatever it may be, however puerile or nonsensical, when you are striving to draw someone's attention. once you have that attention, then you can begin your sorcery in good and earnest. so practise dropping the occasional portentous hints about your magic, never of course being too explicit, but always striving to convey just enough to activate people's curiosities without making them too sceptical. of course, you will have to be selective with what you say to people. not everyone is susceptible to the same pitch. with some, after being pressed in vai

metrical style, i would say. they are certainly among the simplest to construct. again: the deep mind is, as always, the target with this use of rhyme and rhythm. verse, however doggerel and bad, is always potent for stirring the depths, especially when there is a certain amount of frenzied repetition involved. in view of this particular attitude to incantation, most of the processes of medieval sorcery that are now available to the general public are seen by the average witch as extremely clumsy and, as such, highly unsuitable for performance. not only are they closely bound up with judeo-christianity, but they are also always bogged down with endless preachy pages of invocation, as you will see if you ever consult one, which, far from awakening the deep mind of the operating witch, will

s of the moon are the most important thing for you to observe. the method of their employment is extremely simple. basically, there are two sides to the moon's character; when she is waxing, the bright moon; and when she is waning, dark of the moon. all spells of a constructive nature should be performed when the moon is bright, that is, waxing to full. these would include love magic of any sort, sorcery designed to bring luck or success, fertility charms, protection, countermagic, and of course divination. an old witch verse goes thus: pray to the moon when she is round luck with you shall then abound what you seek for shall be found in sea or sky or solid ground. as soon as the full moon is passed, we embark upon the dark of the moon, as the light wanes and nights get blacker. during thi

each letter as you do so in the usual way, and sealing again with the words "so mote it be" this book, along with your athame, will be your most treasured magical possession and should only be shown other witches and coven members. how to make your magic circle this is your first spell of practical witchcraft! to cast it you will be using all your working tools. to those familiar with cabalistic sorcery, the magic circle is generally viewed as a means of defence against hostile spirit entities; to the witch, however, though it may serve this purpose in some of her spells, it has a far more important function usually. this is, in fact, to serve as a lens to focus the witch power she raises in her rituals. it is a sort of magical boiler tank in which the steam is compressed in order to chan

of thy dear, yet let it be unknown to her. and if it a secret be she soon will show her love for thee. myrtle, like the apple, is also sacred to habondia; also the spell is true to all the usual witch principles in its insistence on the fact that it must remain a secret, and the two apple halves with the paper sandwiched between remain undiscovered by the victim. another simple piece of old-time sorcery you might care to try is the tormentil spell this can be performed as it stands of with full ceremonial chalice preparation as used for your other philters, among which it may be grouped. i place it here rather than with the others on account of the rarity of the herb itself, which though once commonly stocked by herbalists for its astringent properties, is now something of a rarity and, a

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

struck with astonishment, and will fear them, and thou shalt see them so surprised by fear and terror, that none of them will be sufficiently bold to wish to oppose thy will. they are also, of great virtue and efficacy against all perils of earth, of air, of water, and of fire, against poison which hath been drunk, against all kinds of infirmities and necessities, against binding, sortilege, and sorcery, against all terror and fear, and wheresoever thou shalt find thyself, if armed with them, thou shalt be in safety all the days of thy life. through them do we acquire grace and good-will from man and woman, fire is extinguished, water is stayed, and all creatures fear at the sight of the names which are therein, and obey through that fear. these pentacles are usually made of the metal the

MICHAEL FORD A RITE OF THE WEREWOLF

h 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 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 other

th 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 the symbolism of the transformation of the vampyre to the werewolf to the dragon in a dr

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

ge i.e. initiation. 12 when one approaches the ancient masks of set, seker or the persian druj of the yatuk-dinoih understand that by diving in the black sun, becoming as a god in the darkness is but the first part of crossing the abyss. the rite of adversarial shadow -the ensorcelment of ahriman and the infernal sabbat- the focus and intent of 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 rit

he 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 smoke, of arimanius, 25 witchcraft or persian sorcery which involves developing a solitary of spirit or druj practice. 13 dire initiator of my night and infernal dreaming path. may the eye open within i call unto the shadows of the circle cast against the dawn- azi-dahaka, aeshma, zartosht, nasu druj, andar, savar, taprev, astwihad fly now unto me! kundak my steed of infernal flight come forth nightmare, guide me to the sabbat! spirits of ame

MICHAEL FORD BOOK OF CAIN

aid unto azazel, who would else wake and join us in this moment of triumph that we are without the highest empyrean realm we now look about to understand we are different, strong and noble in our selves. awake with us djinn! leviathan arose before them. he had taken the form of a great serpent, a dragon who beheld both sexes of human flesh leviathan would seek the oceans and understood the art of sorcery as a totality of being timeless and alive in its sacred flame. leviathan found the nightmares comforting, and dreams would be his fluid waking within worlds. many others rose up and joined with my father, who is the brightest of them all. he was fire and his realm was air, he was both death and life. i remember my father as possessing adam who rode my mother eve as the dragon, driving deep

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

MICHAEL FORD WITCHMOON

ers who shall meet thee in the crossroads blessed is her terrible name, she who blesses and curses with a glance o mother of the bleeding moon, o bride of chaos and darkness born may the pages of this book reveal thy lunar splendor, when shadows envelop and open your eyes through her caul hekas, hekas, hecate! 3 3 the book of the witch moon a grimoire of luciferian witchcraft, vampyrism and chaos sorcery by michael w. ford 1999- 2003 edited by jake stratton-kent introduction by peter j. carroll illustrations by elda isela ford, nathaniel harris and shemyaza of immortal coil designs. additional art by austin osman spare and other various sources. this pdf edition is available only for initiates of the order of phosphorus. this is not to be distributed, copied or sold to anyone for any reaso

mistakes. chaos proved to be a playful and rewarding lover who, despite being capricious, was never spiteful. hail eros! darkness promises much but does not always deliver. beware of the pale hecate. create your gods with care, for they will reform you in their own image. peter j. carroll, 1999 5 5 preface during the past several years i have seen many publications arise concerning vampirism and sorcery, most of the time having no connection with each other. the darkside of magick holds many treasures for those who would drink of its cup. i have worked in the occult since i was very young, it is very much a natural thing to me, and the connections between the topics 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

ed topics discussed, i find each relevant towards the proper training of a magickian. topics as yoga, cabalistic lore, chaos, sethian witchcraft and the zos kia cultus all holds a great line feeding each gnosis. take from it what you will but never sacrifice hard work and hard training for an easy out. once such a mistake is made, your very self is fodder for choronzon. a final note: approach the sorcery outlined in these pages through the art, it is a key to much more that awaits those who turn the 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, progressi

pect 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 guidance and present a serious form of shadow magick and sorcery which has long been kept hidden. the black art is not that of devil worship, but of hidden knowledge. the key to this lies in the depths of the subconscious, the will to explore and suggest, to destroy and create. the daemonic 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 wor

nvolve magical activities. strigoi is represented as an undead vampire spirit, sometimes female and also a kin to the word strigoica, meaning "witch. it is the moroii, who are often varcolaci themselves, who meet the strigoi in the night and give communion of blood and other lustful unions of demonic passion. the individual, who seeks to explore and envelop the self within the shadows of vampiric sorcery, must be willing to become as those nocturnal archetypes which hide within their subconscious. you must embrace that within your deepest self, which is ever changing. in other words, take upon your conscious what is fitting to your personality and self. vampirism and lycanthropy is the most dangerous path to take on magickally, as it invites the dark arms of the black eagle and thanatos. p

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 from 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 s

east within took over and he spilt the blood of his only male child. one day he took his son into a field and told him he would return. suddenly a hulking shadow of a wolf encountered his own son and cruelly slew him. once the horrid deed was done, the wolf cracked open the skull of the boy and ate his brains. his career lasted many years, filled with violence, murder and devilish lycanthropy and sorcery. soon the towns of cologne, bedburg and sperad, seeing themselves so grievously endangered, plagued and utterly terrified, ensued upon a hunt of this beast. at last they were able to catch this beast, who took the wolf girdle off and returned to human form. the hunters thought it was some devil in human form, however they soon learned of his home nearby and that he had lived there for year

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ciences. they are found involved in the medical professionsand they are behind many other industries. they appear to be the paradigm authors inmodern times, leading mankind to destruction with every new diversion. are suchbeings the progeny of the necromancers of atlantis? are they homo atlantis whochose to hearken to the alien dna instead of the homo sapiens strains? are these sci-ons of ancient sorcery involved in the governments and media today?atlantis, alien visitation, and genetic manipulation77 this place is terrible! according to the traditions of many isolated peoples, the first great emperors in asia weregod-kings who came down from the sky, displayed amazing superhuman abilities, and tookover (john keel, our haunted planet. because they are born from men and from the holy watche

andragora, snakedance, t error of the zygons, the silurians, face of evil, state of decay,return of the mara, pyramids of mars, horns of the nimon, nightmare in eden, etc. strangely, even with the brave attempts of writers and movie-makers, it still comes as ashock to most to realize that the quaint anecdotes of magic in the renaissance and eliza-bethan periods are actually references to science. sorcery and science are not as discon-nected as is commonly insinuated, and it is not happenstance that almost all of the pre-industrial scientists, cosmologists, and chemists were master occultists. when one takes acloser look at the personalities behind the occult societies of the elizabethan age, forinstance, an interesting picture begins to form. competent researchers or students of theoccult

f the pacificfritz springmeier- bloodlines of the illuminatieric jon phelps v atican assassinsf. tupper saussy rulers of evildavid keys catastrophecolin wilson and rand flem-ath atlantis blueprintfrank joseph destruction of atlantiswilliam brian- moongate, suppressed findings of the us space programclifford wilson the chariots still crashgeorge hunt williamson- road in the skyjames shelby downard sorcery, sex, assassination and the science of symbolismpatrick cook the greatest deception the bible ufo connection alain and delair cataclysmpaul dunbavin atlantis of the westmatthew hurley alien chroniclestony bushy the bible fraud and the secret in the bible stone gods and pale faces the book of enoch the urantia book beowulf tracing our ancestors ye old straight trackmarvel comics he man- mas

the result is censorship. for example, trag-edy and hope, written by a professor carroll quigley, an expos of the bilderberger group, was with-drawn by macmillan, its publisher, within months of its publication. the internet, talk radio, smallpresses, and underground publishers have kept information available to those who want to know thetruth.james shelby downard (1913-1998) whose seminal essay, sorcery, sex, assassination and the sci-ence of symbolism analyzed the 1963 president john f. kennedy assassination in terms of geography,names, and symbols. kennedy was shot while riding in the back of a limousine on elm street in dallas,texas, just south of the 33rd degree of latitude, the 33rd parallel. the united states nightmare on elmstreet happened when a trained assassin, not lee harvey os

MICHAEL W FORD THE VAMPIRE GATE

ords of the dragon- tiamat energy and blood life essence astral projection preparing the luciferian spirit moving the astral body servitor creation astral vampyrism from the material body types of vampirism vampyrism and nocturnal feeding leaving the physical body absorbing astral energy the chakras and vampyrism angra mainyu the practice of vampyrism part two qlippothic black magick and vampyric sorcery the qlipphoth and their servitors part three vampyric rituals the conjuration of the abyssic dragon the ritual of fearsome rays leviathan mastery of darkness the mirror of arashk shadow of astwihad 6 introduction how this book should be used vampirism has for long been a fascination and desire sought by many. no doubt you have considered what it would be like to fly in the night, drain ano

imoire may help you. i strongly advise that you be of sound mind and to have begun a basic study or practice as defined in book of the witch moon, luciferian witchcraft and liber hvhi magick of the adversary as these books will prepare you. the vampyre magickian is indeed one who has stepped beyond the foundations of the luciferian path. the model of this path is based in more advanced magick and sorcery techniques, which may be dangerous as well. i caution the use of this tome and suggest you not misuse it it can cause many issues if responsibility is not practiced. the vampyre magickian takes the individual and transforms it awakens you and will require that you shed the beliefs of your past. you will become something better. this will definitely offer a short cut in your initiatory focu

th 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) is separate from the natural order. the black order of the dragon is entirely spiritual in nature, aimed at the theory of gaining immortality via the psyche. it is the physical path of exhaustion, of when the spirit and flesh are one and b

he abyss. the abyss is of course symbolic of the subconscious. let us look inward at the relation of the dragon, as opposed to some outward possibility. the abyss is considered evil as like the ocean, mankind cannot control it or force restrictions on it. to be within the abyss is to dwell in the dreams of the mind. in our dreams, we can form our desires on a pathway to becoming flesh or reality. sorcery is a term which denotes encircling, casting lots and visualizing 1 'the deep things of satan' revelations. ch.2 22 the result. if you lay out conditions to occur, aligning situations to move in this direction, this is indeed sorcery. rituals align thought and some believe the astral is controlled by this subconscious activated force. one should think in terms of being a manifestation of th

p skills to master what you will in this world. as we see that tiamat is the goddess of chaos, the oceans of the subconscious kingu represents her empowered will to form in life. the dragon is intense possibility, waiting for its means to become real by your desire and belief. with the tiamat foundation of vampirism, you may more easily move through the egyptian or ahrimanic aspects of luciferian sorcery to utilize the predatory spiritual aspects of each. energy and blood life essence as we have made reference to qi or chi, astral energy. life energy is taken from human beings without harming them. life energy is the aura and the very essence which is slightly larger than the human body. the mind directly influences the amount and strength of this chi energy. whether you find subjective co

uciferian path, it is essential to the slowed study and planning of your short and long term planning. this means school, career and what you want to do with your life. a practitioner of the luciferian path will balance the spiritual and material to their own end not focusing too much on one to stop the other. in terms of magical practice, the luciferian would implement the practice of magick and sorcery based on the ends they wish to achieve. there is no specific or set practice to proceed the grimoires offered are suggestions based on practice rather than defined dogma do what works for you. astral projection astral projection is a process of magick in which change begins within the self first. in order to prepare your initiatory experience if you chose in vampyric magick or sorcery, it

. you will now want to begin visualizing and moving a sharpened end of your astral body to extend out like a serpent would rise up. this will take some practice but extending the astral from your own body you will notice the tendril can be controlled by your will alone. servitor creation and astral entities creating a servitor is not a simplistic task but if successful is very useful in evocation sorcery. the vampyre magickian who is able to create a vampiric servitor must utilize caution such an entity is mindless and is connected to the mind itself, proper foundations in banishing and absorbing should be known and practiced to absorb the servitor accordingly. 30 for a simplistic method of evocation, let s take the following steps. if you are able to grasp this with ease, you may find fur

MICHAEL WYNN THE SOUL TRAVELERS

g the body of his brother osiris in a hidden place. infuriated that his brother survived (in a sense, set cut osiris body into 14 parts and scattered the pieces, seeing to it that his brother would forever remain out of his midst. isis, a goddess that was both osiris wife and sister (such is common in mythology, brought her husband back to life by locating and recombining his scattered parts with sorcery. she failed to find the phallus (penis) of osiris, however, and was forced to substitute one made of gold. after this, osiris would not live long and was soon dead once more, but it is said that he periodically reappears among humans. the ancient mesopotamians, in present-day iraq, have a civilizer of their own whom they called oannes. this being was amphibious, but spoke human languages w

tant, we would remember how powerful and balanced the human being could be. as stated earlier, even good magicians believe that the commoner is unworthy of these secrets. and that s a buncha bullshit! first, it was members of the occult who made these once-common truths into secrets. secondly, they only did so to--michael wynn's "the soul travelers" 66 continue maintaining a power structure using sorcery. and thirdly, just because i didn t hear it from the dark brotherhood, or see it in a scrying mirror, does not mean i should be left with lies regarding things like atlantis. there is a day coming when the vampires will unveil themselves and walk in the open, but the veil of lies surrounding humanity s past will remain (i ve seen the movies and tv shows, i know you re preparing us to go pu

woman is described--michael wynn's "the soul travelers" 78 as drunk (intoxicated) from the blood of the saints. lilith being the mother of vampires, this is fitting. the whore of babylon is also related to a city or location. this city has had relations with all the rich men of the earth, and is a haven for demons. it is understood that this character, or city, currently rules the world and uses sorcery to do so. hecate, also equated with lilith, is the greek triple goddess. she is the goddess of the crossroads, who is frequently depicted with three heads; one of a dog, one of a snake, and one of a horse. this goddess is often associated with witchcraft and childbirth, and was accompanied by an owl during her travels. she is known as the virgin goddess, and is also reported to have a foll

nd the second was the nephilim, who were the offspring of the fallen angels and mortal women. many of these nephilim that were born to human women were brought forth by cesarean section, and would very often kill the mother who bore them. the fall of azazel is a parallel of the prometheus story. if you recall, prometheus defied zeus and stole fire from the gods. azazel taught man the sciences and sorcery. and of coarse you have the aforementioned pemba, who was expelled from heaven after stealing male seeds from the gods and spread those corrupted seeds upon the earth. prometheus stole fire, which is symbolic for the male creative principle, whereas pemba stole male seeds. it was satan, speaking through the mouth of azazel, that deceived eve in the garden of eden. after his fall from the t

had power over asmodeus, and forced him to help build solomon s temple. asmodeus is said to be frustrated and under the dominion of arch-angel raphael. this fallen angel is called the demon of the wounding spear, and is often depicted having 3 heads and riding a dragon. one of his heads is that of a ram, one of a human, and the last of a bull. he is often called the god of the witches, the god of sorcery, the god of the circle, and sometimes called the serpent. asmodeus is responsible for many of humanity s scientific achievements, and has long taught sorcery, mathematics, and the arts. asmodeus, also called aeshma, asmodai, and chashmodai is considered a prime initiator in magic, which further connects him to lucifer and baphomet. he is a prince of hell, and governs 72 legions of spirits

minati symbolism and mythology in hollywood movies. but there was indeed something lacking from the conclusions of most occult researchers, and even the conclusions made in my own documentaries and research. why does the illuminati use occult symbols? where do they stand to gain by practicing the occult? and if the occult is nothing but magic, why do these researchers never explain the details of sorcery, and how the illuminati use it? the more i learned, the more frustrated i became with the unanswered questions. i decided that the time had come for me to start reading satanic books and skip the middle-man, because typing satanic occult symbolism into youtube had apparently expended itself. those occult authors revealed to me a world unlike anything i encountered in any documentary out th

MICHAEL W FORD NOX UMBRA

missions develop and occur. cain as the initiator stands in the cold areas of which many would not visit, wrapping in the cloak of night- it is here you may spark a fire, sit and listen carefully to his tale. this path is dangerous, it may prove ones menial downfall. however, it is not advocating criminal or aggressive behaviour. nox umbra is a spiritual work, and should be viewed as such. primal sorcery and vampirism vampyrism is indeed a sinistral (left way or lhp) collection of various aspects of folklore and initiatory currents in black magic and sorcery. what enables sorcery to occur in a productive or destructive aspect is the combination of will-desire-belief. vampyrism within the current of modern witchcraft is a development from the sabbat- the infernal awakening of the sorcerer a

stand in the way of that. we begin to understand who and what we are, the possibilities and the process of changing the natural order in accordance to our will. this is the lucifcrian and sethian flame of being- the black flame itself! there are specifically two methods of practice in vampyrisrn as within an initiatory context- mastery of the self and the left hand path approach of witchcraft and sorcery. the vampyre- initiate who seeks the union of ahriman and the disunion with the natural-order works in the darker or 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 sha

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

-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 goddesses. the ahrimanic vampyre is one who separates the psyche from the natural order and master

led 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 "sacrifices in greek and roman religion and early judaism" by royden keith yeikes describes a persian blood 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

d (the desert domain, she then joined with samael and gave birth to thousands of liliam, lilitu, the demon succubi who copulate with the shadow of man and woman. it was when lilith entered the desert and began creating demons in the caves by the red sea that her bestial aspect and fiery darkness of spirit emerged and grew in its coming into being. she practiced along with her children the lilitu, sorcery and seduction, and with the sexual fluids created more succubi and demonic forms. lilith in this aspect is our teacher and initiator of magick and sorcery, that by using sexual fluids and charging/consecrating talismans, we may create servitors and familiars. the son of samael and lilith is cain, the lord of horsemen (those who work sorcerous arts and whom spirits ride. an alchemical worki

d then absorbed and communicated within a dreaming gnosis. imagination, not only being shaitan/iblis as described by some areas of sufism, is the gateway to sorcerous art. the following working is a designed, inspired working to ahriman, through the shadows encircled by akhtya, the sorcerer mentioned in the madigan-i-fryano. the methods of summoning in these texts is focused and derived from high sorcery and greater black magick. if utilized, they can be made manifest through the process of will-desire-belief, thus inspiring and producing inner change and development. akhtya is considered an ancient sorcerer, by immortal essence does this spirit remain, and upon earth the vessel of ahriman is akhtya the enfleshed wizard of the left hand path. instruments and preparation create in black clo

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

dversary, one must be focused on the great work of becoming like lucifer, thus keeping by will developing in the higher octave, being the luciferian sabbat the ecstasy of the light of iblis, the very knowledge and communication of the holy guardian angel or angelic familiar. this is the essence of the great work, the bare root or essence of what the focus of black magick and luciferian witchcraft/sorcery entails. a study of the janus-headed adversary is essential in the context of the sabbatic/luciferian path as well as others. in the brotherhood of saturn the god of the saturnian sphere is baphomet temohpab, being a angel-demon of both a positive and negative side. in azothoz, lucifer is the baphometic spirit which presents in lyrical prose the sides of the adversary, in terms of sethanic

ly, signifying the adversary. azothoz is a poetic grimoire which sigillizes in lyric and image the essence of set/shaitan the adversary, lilith and the sorcerous path of luciferian witchcraft. azothoz contains an essay on sethanic witchcraft and the development inspired from various correspondences around azazel, the middle eastern fire djinn who is regarded by practice as the initiatic spirit of sorcery. the adversary in an initiatory context as it pertains to the left hand path, the path of non-union with the subjective universe. part one of azothoz is the throne of twilight, this poetic invocation is the leviathanic dance against the sun and ensorcells the vampyric and shadow essence of not only the sabbat, but the sorcerous invocation of shaitan-lilith-azrael-ahriman, the infernal spir

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

s establishing that everything occurs in the world through generation, in accordance with necessary laws; and was daring to found a morality that was based on its own merits, one that was disinterested in either hopes or fears of another life. not one of these philosophers was accused of heresy. the only one of those mentioned here who ran afoul of the authorities, roger bacon, was imprisoned for sorcery, not heresy. the fable that the middle ages were the dark ages must be abandoned. with respect to certain crimes of intolerance, such as the albigensian crusade, or the condemnation of the templars, medieval motives are much more easily explained as originating from politics rather than from any impulse to combat heresy. heresy merely served as a pretext for seeming intolerance. true intol

ONYX TABLET OF SET

now that change can be anything from "i watch x fewer hours of television" to "i started an introduction to philosophy course at the community college. the change must be real, persistent, and logically connected to the idea of xeper. the methods chosen must be appropriate to each individual. 2. a demonstration of magical ability. this is not the ability to write pretty rituals. this is practical sorcery. the adept-to-be must have done a working that produced real-world manifestation. onyx tablet: ot.o.4.1 temple of set author: don webb v date: may 26, 1997 ce revision: html revision: august 8, 1999 ce 3. a sign of loyalty to the temple: adepts-to-be must show they spend time, effort, and money at being in the temple. they articulate themselves as setians foremost- regardless of other affi

PATRON OF SORCERY

at tell you otherwise are just trying to get your obedience or money, or both. i'm not saying that a good group of humble, like- minded people, poets and mystics, shouldn't be worked with if you find them; but good luck finding them. the wise would do well to look to themselves, within and beyond, for the emergence of this pattern. the simple act of looking shows that it is occurrit the patron of sorcery dakhla sba 16 july xxxi, aeon of set (1996 ce) during a recent conversation, a student of ancient egypt mentioned to me the cult of isis and osiris and its survival of the fall of egypt as a mediterranean "mystery religion. as an initiate of the modern temple of set, i began to wonder to what extent the original cult of set had survived that civilization, and what documented forms this sur

xtent the original cult of set had survived that civilization, and what documented forms this survival had taken. i found an answer in hans dieter betz's edition of the greek magical papyri in translation including the demotic spells (chicago: university of chicago press, 1986. in the twilight of egyptian civilization, set, the lord of darkness denounced by followers of osiris, became a patron of sorcery. this apparently occurred by way of egyptian priests moving into freelance magical practice after foreign domination led to loss of royal funding for the temples. it is strange to envision the egyptian priests consigning their lore to the written word, given their notorious reputation for xenophobia and secrecy. significantly, while these spells span the full range of magical operations, l

PHOSPHORUS

s, the continual process of self-initiation. the witches sabbat is one of individualized practice, that any element of practice must be a focus of sharpening and bringing forth consciousness. any practice which is irrelevant to magickal advancement i.e. self-initiation should not be regarded as magick. this is the very essence of magick regardless of any other title black magick, dark witchcraft, sorcery, etc. luciferian and the witches sabbat are constantly evolving, do not hold to traditions which neither resonate nor improve the student to the aim of adept. definition of adept a practitioner of magick who aspires to develop and define the core essence of the individual and who by this focus has displayed the mastery of the basic principles of sorcery the adept is individual, a veneficus

htya seker arimanius -the utterance/voice of the abyss. a student, emerging as an independent voice or gate of hell, from the angelo-saxon word helan, meaning secret or hidden place. pairikas soror azhdeha iii director and overseer -the fiery dragon, an office of scarlet women. pairikas soror teth ii- director and overseer praecantrix dana dark -the ghost serpent, a witch of solitary and dreaming sorcery 3 each are bound to the circle to further expand, refine and direct the initiatory process under the practice of the luciferian witchcraft, persian and ahrimanean sorcery within a left hand path perspective. the grade structure of phosphorus is designed as a falling and ascending process, this involves a focus of the self and the essence of work itself. upon entry in the order of phosphoru

ructure of phosphorus is designed as a falling and ascending process, this involves a focus of the self and the essence of work itself. upon entry in the order of phosphorus, which is by invitation, a period of one year 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

and english focuses of symbolism from set as the luciferian initiator, hecate, ahriman or lilith. the path is long; the road thorn covered yet the emerald grail filled with the elixir of gold and silver. initiates are able to join the black order of the dragon after they have become unto the grade i the blackened forge of cain. the initiate may indicate their interest in the persian and vampyric sorcery of the botd to a magister or ii of the botd for entry. the botd is closed to those outside of the order of phosphorus. 4 much of the initiatory work of phosphorus is developed from numerous magickal paths, specifically the ideals of saturnus and that from gregor a. gregorius and that which is presented by dr. stephen edred flowers, author of fire& ice and lords of the left hand path. the a

f-deification. 5 0 void and the abyss title veneficus lucifugum -fly the light into the darkness- color white symbol witches mark forked stave within sun -study of fulmino-lucifer, how this spirit relates to self and how it becomes a focus point of the initiates life -lilith-hecate, how this spirit relates to the self both male and female -the very basics of magick the differences of high and low sorcery. developing the will as the center of work. 1. study of the luciferian path in base, the definition of magick and sorcery, lucifer as an archetype from sufi lore (azazel iblis) to the middle ages to modern times. what is the essence of lucifer and how is it recognized in you. study of shaitan (satan) the adversary and how the adversary relates to our own self-initiation. the forms of shait

rtwork) on the essence of shaitan including magickal records resulting from the invocation of shaitan. 6 2. vox sabbatum the book of the witches sabbat. this is a grimoire which simplifies and lays a foundation for the witches sabbat as an initiatory practice. 3. the goetia luciferian edition. this encircles the practice of ceremonial magick as a means of self-initiation through both high and low sorcery. one must grow familiar with the avenues of self control as the encompassing of interior to exterior forces. 4. samael and lilith, results of ritual workings and how one unites the feminine and the masculine within the self. a minimum two page essay on lilith and samael. 5. study of the 8 pointed luciferian star chaos and baphomet. a detailed study in writing of the results in a minimum of

e time to measure their own initiatory work, noting the spark of iblis grow within them through their own desire to gain knowledge and experience via luciferian and witches sabbat practice. the path of void and the abyss is to encircle yourself upon the path, by the spirit ways and shades of the path. the following books are essential to your initial study- writings by michael w. ford8 luciferian sorcery vox sabbatum yatuk dinoih (second edition) book of the witch moon book of cain azothoz the goetia luciferian edition titles- the sufis by idries shah witcha a book of cunning by nathaniel harris iii the neonomicon by nathaniel harris iii a history of secret societies by akron daraul mastering witchcraft by paul huson call of the horned piper by nigel aldcroft jackson masks of misrule by ni

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

e within the individual, to ascend the individual from the beast like qualities so inherent within our subconscious. blavatsky wrote "thus it stands proven that satan, or the red fiery dragon, the "lord of phosphorus" and lucifer, or "light bearer" is in us; it is our mind-our temptor and redeemer, our intelligent liberator and saviour from pure animalism" asmodeus/ahriman is the fountain head of sorcery and earth based black magic. asmodeus is the god of black witchcraft, sorcery, necromancy and diabolism. the balance of asmodeus/ahriman is to unite the materialistic flesh side of life with the spiritual, or luciferic. falling to either side could result in the destruction of the self. black magic is the focus of making the psyche immortal, surviving earth bound after death. luciferic mag

ble to reflect with balance. wicca is a powerful tool for those ultimately kind at heart, who may weave magick within their own life to a certain end. dark witchcraft, or sabbatic magick, is a balance of light and dark energies. witchcraft is a tool of the luciferian spirit, and the god forms of sabbatic magick are very much akin to the self exploring individual seeking godhead through ascending. sorcery is an extension of witchcraft as they are based upon the powers of the earth associated with water, air and fire. these together lead the individual towards a higher point of understanding and if properly worked, can lead towards holy magick. vampirism is a significant tool in human evolution because it places in perfect harmony the ever-changing self within natural balance. to ascend one

igher point of understanding and if properly worked, can lead towards holy magick. vampirism is a significant tool in human evolution because it places in perfect harmony the ever-changing self within natural balance. to ascend one must devour the energies that offer themselves. vampirism holds its foundation in dream and myth, forming strongly in a conscious reality, as one may know it. vampiric sorcery 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 va

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

them out, just as evil threatens to annihilate the holy souls produced by the holy union of z feir anpin and nukva. they saw themselves as the good ones and the jews as the embodiment of evil* g[balak] sent messengers to balaam the son of beor, to petor, which is by the river of the land of his people, to call for him, saying, e cplease come and curse this people for me. f h7 balaam fs power was sorcery, for he derived from the enveloping breath, and [therefore] his power was solely in his mouth. as explained previously, balaam derived from abel, whose hebrew name (hevel) means gbreath. h but balak derived from cain, who personified action. as explained previously, cain is derived from ima, which is expressed in action, as opposed to abba, which is expressed in thought. 5 exodus 21:35-36

the states of gevurah [in the] arms, the hands, and the fingers, and that is why it is written gwith magic [tokens] in their hands. h8 as mentioned previously, balak fs emissaries came to balaam with magic instruments, so that he not be able to refuse on account of not having the right tools. the implication of the verse fs phraseology is that magic is something done with the hands, as opposed to sorcery, which is more a matter of incantations and charms, uttered with the mouth. inasmuch as he derived ultimately from ima, balak was associated with the axis of gevurah. both chesed and gevurah are associated anatomically with the arms, hands, and fingers.chesed with the right and gevurah with the left. balak wanted balaam.who personified breath, which is the encompassing light, signified by

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

chool, dared to launch its anathemas publicly against this philosophy, and thus forced it to become more occult and mysterious than ever. moreover, strange and alarming rumours began to circulate concerning initiates or adepts; they were surrounded every where by an ominous influence, and they destroyed or distracted those who allowed themselves to be beguiled by their honeyed eloquence or by the sorcery of their learning. the women whom they loved became stryges and their children vanished at nocturnal meetings, while men whispered shudderingly and in secret of bloodstained orgies 2 the doctrine of transcendental magic and abominable banquets. bones had been found in the crypts of ancient temples, shrieks had been heard in the night, harvests withered and herds sickened when the magician

eon 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 the weaknesses of the vulgar; such is for kabalists the secret reason and occult explanation

in the hand, and while in the main avoiding a fixed glance at anyone, still being the first to look at those whom we have reason to fear, so as to escape unexpected fluidic projections and fascinating regards. there are certain animals which have the power of breaking the currents of astral light by an absorption peculiar to themselves. they are violently antipathetic to us and possess a certain sorcery of the eye: the toad, the basilisk and the tard are instances. these animals, when tamed and carried alive on the person, or kept in one's rooms, are a guarantee against the hallucinations and trickeries of astral intoxication, a term made use of here for the first time and one which explains all phenomena of unbridled passions, mental exaltations and folly. tame toads and tards, my dear s

ogous to a number of hermetic symbols, and is also in correspondence with the blazing star of masonic initiates, which expresses most of the mysteries of rosicrucian secret doctrine. 86 the doctrine of transcendental magic 87 xviii, s charms and philtres justitia mysterium canes we have now to approach the most criminal abuse to which magical sciences can be put, namely, venomous magic, or rather sorcery. let it be understood here that we write not to instruct but to warn. if human justice, instead of punishing the adepts, had proscribed only the nigromancers and poisoning sorcerers, it is certain, as we have observed previously, that its severity would have been well placed, since the most severe penalties could never be excessive in the case of such criminals. at the same time it must no

ROBERT KIRK WALKER BETWEEN WORLDS

amanism, pagan celtic religion, and to elements of native american tradition in kirk's short book. there seems to be a close connection between many of the techniques of vision and magic, and the literal nature of otherworlds described in the seventeenth century by robert kirk, and the vastly popular twentieth-century works of carlos castaneda, who claims to be writing from an indian tradition of sorcery. whether or not we accept castaneda as being fully derived from genuine native american preface xii magical arts (and there is much evidence that his books are imaginative) there is no doubt that both celtic and indian traditions share a number of curious features. perhaps the most fascinating and paradoxical is that of literal physical translation into other worlds, either deliberately or

RUBY TABLET OF SET

structured and disciplined keeping of a diary or journal, which enables us to begin to discern the fundamental pattern of our life as it develops through time. ritual can also aid immensely in this journey within. the grimoires of olden time, such as the book of the sacred magic of abramelin the mage, often prescribed magical retreats or retirements as times of preparation for the mighty works of sorcery. these were times where the aspirant isolated himself from profane concerns and devoted himself exclusively to intense self-examination, contemplation, and frequent and fervent ceremonial invocation of his higher genius. following the guidelines set down by abramelin, aleister crowley used as his specific invocation ritual an adapted form of a hellenistic graeco-egyptian rite of exorcism

is preserved for us in the body of crowley's work as "liber samekh: theurgia goetia summa (congressus cum daemone) sub figura dccc" for today's working i have adapted a much simpler rite, a wiccan true will ritual originally published by selena fox in the circle network news several years ago. i have revised it into an overall setian framework and incorporated elements drawn from ancient chinese sorcery as well as the typhonian tradition in thelemic magic. the signs or gestures in the summoning of the elements are adapted from the golden dawn rubrics, and may be found in 9k, pp. 412- 413. requirements for performance: this ritual can be performed either by a group or by an individual performing the several parts and offices by him or herself. all that is required is an altar or chamber wi

ok of the law by dr. aquino [an ipsissimus commenting on the works of a previous magus, thelema or will is explained as an expression of mental separateness from nuit, itself the doorway to immortality for the initiate who correctly comprehended nuit as inertia and thereby avoided harmonization with that lifelessness. if, as eliot rose observed in a razor for a goat, it is true that "to dabble in sorcery at all is to make a very imperious kind of demand on the universe" the initiate who decides to continue his state of separateness from nuit's inertia may be one of the most domineering forces in the universe. i also suspect this may be the answer to exactly what that unforgivable sin against the third person of the holy trinity, as spoken of in the bible, must be: while the magus who was j

SABBATIC KABALA OF THE CROOKED PATH

he void. there should also be said that this essay is solely a reflection of personal quality upon the matters set forth in this excellent grimoire of the arte and is intended to shed light on the mere composition of the text rather than to explain the hidden points its compass stretches towards. in some sections of the essay this will be hinted towards, but not explained. one important aspect of sorcery has been left out tho u, or rather has not been clearly stated. that is the influence of what might be named as the charge or the stellar fluidity that must enter the ritual and electrify the effects, also known as the azoth. this is quoted later in the text in the following well-compromised extract "magick is the transmutability of the quintessence of all nature called azoth (supreme occu

road gates. in the patakis (mythical legends) of eshu and also his nigerian counterpart eleggua there are many stories telling about this deities oppressive nature and his function as the taskmaster of the gods, his own assignment of taking the worshippers offerings to god for acceptance. he is the inter-mediary between man and god and he opens possibilities. in addition he is a playful vortex of sorcery and children is sacred to him. often easily offended and just as often easy to give rewards. it is interesting to take notice by the use of the void or jagrata in relation to the atu 0 and atu 11 of the tarot-deck, the fool and adjustment. both aspiring to air. the void is of the element air and is ruled by venus and justice. the house of balancing powers or equal dynamic. a hidden formula

SALMANRUSHDIE THESATANICVERSES

ad shrivelled like an old apple, but who insisted nevertheless on wearing the expensive italian suits of his opulently fleshy years. now that he had lost both popeye-forearms and bluto-belly, he seemed to be roaming about inside his clothes like a man in search of something he had not quite managed to identify. he stood in the doorway looking at his son, his nose and lips curled, by the withering sorcery of the years, into a feeble simulacrum of his former ogre--face. chamcha had barely begun to understand that his father was no longer capable of frightening anybody, that his spell had been broken and he was just an old geezer heading for the grave; while zeeny had noted with some disappointment that changez chamchawala's hair was conservatively short, and since he was wearing highly polis

deep, unlookedfor way. he went shopping in the village with her; people stared; she ignored them, waving her imperious stick. the days passed. gibreel did not leave "blasted english mame" he told himself "some type of extinct species. what the hell am i doing here" but stayed, held by unseen chains. while she, at every opportunity, sang an old song, in spanish, he couldn't understand a word. some sorcery there? some ancient morgan le fay singing a young merlin into her crystal cave? gibreel headed for the door; rosa piped up; he stopped in his tracks "why not, after all" he shrugged "the old woman needs company. faded grandeur, i swear! look what she's come to here. anyhow, i need the rest. gather my forces. just a coupla days" in the evenings they would sit in that drawing-room stuffed wi

om her life, so there had been no cards or telephone calls. gibreel insisted that they should hold some sort of celebration, and showed her the secret inside his shirt, a fat money-belt full of pounds sterling acquired on the black market before leaving bombay "also credit cards galore" he said "i am no indigent fellow. come, let us go. my treat" he was now so deeply in thrall to rosa's narrative sorcery that he hardly remembered from day to day that he had a life to go to, a woman to surprise by the simple fact of his being alive, or any such thing. trailing behind her meekly, he carried mrs. diamond's shopping-bags. he was loafing around on a street corner while rosa chatted to the baker when he felt, once again, that dragging hook in his stomach, and he fell against a lamp--post and gas

to be seen. the hem of a robe vanishing around a corner. these days, down-at--heel baal often made strangers giggle in the street "bastard" he shouted at the top of his voice, scandalizing the other worshippers in the house. baal, the decrepit poet, behaving badly again. he shrugged and headed for home. the city of jahilia was no longer built of sand. that is to say, the passage of the years, the sorcery of the desert winds, the petrifying moon, the forgetfulness of the people and the inevitability of progress had hardened the town, so that it had lost its old, shifting, provisional quality of a mirage in which men could live, and become a prosaic place, quotidian and (like its poets) poor. mahound's arm had grown long; his power had encircled jahilia, cutting off its life--blood, its pilg

r of simbel's crumbling face. hind's posters were more influential than any poet's verses. she was still sexually voracious, and had slept with every writer in the city (though it was a long time since baal had been allowed into her bed; now the writers were used up, discarded, and she was rampant. with sword as well as pen. she was hind, who had joined the jahilian army disguised as a man, using sorcery to deflect all spears and swords, seeking out her brothers' killer through the storm of war. hind, who butchered the prophet's uncle, and ate old hamza's liver and his heart. who could resist her? for her eternal youth which was also theirs; for her ferocity which gave them the illusion of being invincible; and for her bulls, which were refusals of time, of history, of age, which sang the

SATANGEL

and generally consistent pantheon of magical belief; masks beneath which the service of the old ones has been hidden. since the christian church has demonised the deity of the witches and magicians, so it is only natural that the witches response should be the deification of the church s demons. the result is an organic syncretism quite in keeping with the survival and evolution of witchcraft and sorcery throughout the ages and civilisations of mankind. when strangers ask me my religion, i often throw them off track by telling them i am catholic. someone told me that the etymology of this word traces back through the greek katholicus; meaning to believe in a little of everything, or more precisely as universal belief. i am given to understand that this approach might also be described or l

this one, have become so freely available. however this also means that such texts contain no secrets that our neighbours might not also easily acquire. speaking personally, i have found great inspiration in studying these texts, and have gone as far as perform various of the experiments and rites detailed within them. however, it is far more my usual practice to create my own unique formulae of sorcery. these draw heavily on the traditional grimoire, but are also entirely modern and unique to myself. these personal rituals and procedure combine what i believe to be the most powerful elements from almost every school i have had contact with. like all the most successful witches and magicians that have gone before me, i have developed my own system. i have no name for what i do other than

in egypt. no moral implications are intended by the word; indeed it was several thousand years before anyone saw the need to invent a white magick to balance the black. working tool rather than an end in itself, find no less difficulty than our cowan (uninitiated) contemporaries. i have already stated my belief that the modern language of psychology is no less advanced than the ancient systems of sorcery. in his work pacts with the devil, dr. christopher s. hyatt quotes from the personal correspondence of carl jung, the psychologist whose concept of archetypes forms the basis of most commonly acceptable modern interpretations of spirit. it seems that whilst in his published works he stated his belief that such experiences are all in the mind, he privately believed in their objective existe

llection of ritual formulae available in its day. these primarily originated, according to scot, from the works of john cokars and t.s. these rituals were augmented and expanded upon in a third edition, 1665. what remains specifically interesting is that these rites combined diabolist formula with folkloric content, so that the practitioner was provided with classically christianised goetic style sorcery, with its planetary tables and circles of evocation, combined with phaerie lore. it is thus unsurprising that it should have become such an influential text to the practitioners of its day. the necronomicon "la mayyitan ma qadirun yatabaqa sarmadi fa itha yaji ash-shuthath al-mautu qad yantahi" that is not dead which can eternal lie, and in strange aeons even death may come to die. this gr

s become an issue of some controversy. yet, from another perspective, we know little of the true histories of any of the classical grimoire. what is significant is that the magick works k even if the rituals are based on complete fraud. their formula has been copied 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

possible to contact and learn from these entities even in the modern day. their names appear with regularity in the grimoires, and they are considered to be the first of the blood. those who are moved to take up the heathen sorceries do so because we are carrying forward the genetic anomaly of the children of cain, whose blood was tainted with that of the grigori. thus these arts are not mere low sorcery, but the profound veneration of our ancestry. it is our embracing of the infernal nature that is within all humankind, and its deliberate awakening within the current of witchcraft. this myth itself is reflected in the earlier babylonian tale where humankind are created from the blood of kingu, first of her brood leader of the dragon tiamat s army of chaos. through us, they walk upon the e

de a covenant with hell. isaiah 28:15 the knowledge of the names of the various spirits of magick and witchcraft offers some degree of power over them. the circle of the art is traditionally empowered through their inscription and intonation, as are a great number of talisman and spells. such is an ancient and universal belief, and may be found throughout all traditions that deal with spirits and sorcery. in witchcraft, the names of those entities whose powers and natures are aligned to the desired outcome may be used to tap into their power. for example, a rite to attract material wealth might call upon the names of mammon and astaroth for added power. such might be inscribed upon a talisman, or intoned as a mantra to aid the trance during some other form of ritual. this is quite apart fr

SATANIC BIBLE

the "great works" on the subject of magic, are nothing more than sanctimonious fraud- guilt-ridden ramblings and esoteric gibberish by chroniclers of magical lore unable or unwilling to present an objective view of the subject. writer after writer, in efforts to state the principles of "white and black magic, has succeeded instead in clouding the entire issue so badly that the would-be student of sorcery winds up stupidly pushing a planchette over a ouija board, standing inside a pentagram waiting for a demon to present itself, limply tossing i-ching yarrow stalks like so many stale pretzels, shuffling pasteboards to foretell a future which has lost any meaning, attending seminars guaranteed to flatten his ego- while doing the same to his wallet- and in general making a blithering fool of

SATANIC RITUALS

fiscated pyerun's chariot and gave him a mill wheel to drag about. his last remaining altar was torn down and thrown into the dnieper in 988, when prince vladimir of kiev decided to convert to byzantine orthodoxy. volos suffered the indignity of being turned into a barnyard watchman and simple shepherd, and was assigned the new name of st vlas. volkh, the werewolf king, was the personification of sorcery, and was called upon by pagan russians to defend their land in times of need. the cult of kupala worshipped the magical powers of water. the fern, sacred to the followers of kupala, like the peacock of the yezidis, possessed power over riches, beautiful women and wisdom. the cult of larilo refused to die out even as late as the eighteenth century, when the bishop of voronezh abolished its

SATANICON

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

natural law: the predator who is aware and intelligent knows how to use the varied tools which target and stimulate the imaginations and emotions of others; that which causes others to react according to his desires -18- lycanthropy the accepted definition of lycanthropy is: a person who imagines himself to be a wolf because of a mental disorder; or one who effects change through the practice of sorcery. lycanthropy has always been a phenomenon associated with adepts of the black arts. success in effecting transformation requires an application of certain knowledge, which if properly applied, triggers the change. willing and effecting such a psychological and physiological change from time to time is beneficial for many reasons: the most important being the re-discovery and stimulation of

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

nists in 1950. on november 17 of this year, after the invasion began, gyatso finally assumed political control of tibet. the communists quickly overran the country, reaching lhasa in late 1951. the tradition of the dalai lama tibetan buddhism contains a mixture of many buddhist traditions and teachings. it developed from one of the two main branches of buddhism, mahayana, and combines some of the sorcery of the native religion of tibet, bo n, and the mystical beliefs of tantrism, a system of meditation and chanting used in both hinduism and buddhism to bring rapid enlightenment. tibetan buddhism, also sometimes referred to as vajrayana, or vehicle of the thunderbolt, was introduced into tibet in the seventh century ce. by about 750 the first tibetan buddhist monastery had been built near l

SETIAN DIVINATION

m requires four things to be of use to the awakened black magician. firstly it must reflect a sovereign viewpoint, that is to say these are symbols that apply to the questions of kingship, not when the crops need to be harvested. secondly the system must be usable within a rational and ordered life. thirdly the questioner must be of great emotional maturity. fourthly, the system must have uses in sorcery. let us consider the idea of war. now if you asked a general to write down the categories of war, he might write battles, logistics, strategy, civil affairs, morale, and so forth. if you asked a physician, her list might be shell shock, limb loss, field surgery, and the like. the lowly private might have boredom, mud, death of friends, and fear. now each of these is a complete map of war t

SEVEN SHADES OF SOLITUDE

s the hermitage of one who indwells the so-called place of power. it is the station of the soul that presides in magisterial equanimity over the convocation of the visible and invisible, both inwardly and outwardly. the hermitage of the magister resides under the patronage of cain, the so-called first-born of witchblood, the first magician, and the master of all true-born unto the crooked path of sorcery and witchdom. the attainment of this station is its own reward, for its understanding yields up its own merit: mastery. v) the fifth solitude is the hermitage of the transgressor. this is the solitude of one who wilfully steps outside the world of mortal man as an act of magical power, whose path transgresses the boundaries of the city and crosses over the many borders of convention, darin

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

unheeding gionetta's eulogies on glyndon and the english "blessed maria! do not talk of this terrible zanoni. you may be sure that his beautiful face, like his yet more beautiful pistoles, is only witchcraft. i look at the money he gave me the other night, every quarter of an hour, to see whether it has not turned into pebbles "do you then really believe" said viola, with timid earnestness "that sorcery still exists "believe! do i believe in the blessed san gennaro? how do you think he cured old filippo the fisherman, when the doctor gave him up? how do you think he has managed himself to live at least these three hundred years? how do you think he fascinates every one to his bidding with a look, as the vampires do "ah, is this only witchcraft? it is like it, it must be" murmured viola, t

very pale. gionetta herself was scarcely more superstitious than the daughter of the musician. and her very innocence, chilled at the strangeness of virgin passion, might well ascribe to magic what hearts more experienced would have resolved to love "and then, why has this great prince di been so terrified by him? why has he ceased to persecute us? why has he been so quiet and still? is there no sorcery in all that "think you, then" said viola, with sweet inconsistency "that i owe that happiness and safety to his protection? oh, let me so believe! be silent, gionetta! why have i only thee and my own terrors to consult? o beautiful sun" and the girl pressed her hand to her heart with wild energy "thou lightest every spot but this. go, gionetta! leave me alone, leave me "and indeed it is ti

nergy of the man hews out of the rock a dignity of his own. his images have the majesty, not of the god, but the savage; utterly free, like the sublimer schools, from the common-place of imitation, apart, with them, from the conventional littleness of the real, he grasps the imagination, and compels it to follow him, not to the heaven, but through all that is most wild and fantastic upon earth; a sorcery, not of the starry magian, but of the gloomy wizard, a man of romance whose heart beat strongly, griping art with a hand of iron, and forcing it to idealise the scenes of his actual life. before this powerful will, glyndon drew back more awed and admiring than before the calmer beauty which rose from the soul of raphael, like venus from the deep. and now, as awaking from his reverie, he st

ies of science, were the very acts which men viewed with abhorrence, and inquisitors and kings rewarded with the rack and the stake "but the alchemist's transmutation of metals "nature herself is a laboratory in which metals, and all elements, are forever at change. easy to make gold, easier, more commodious, and cheaper still, to make the pearl, the diamond, and the ruby. oh, yes; wise men found sorcery in this too; but they found no sorcery in the discovery that by the simplest combination of things of every-day use they could raise a devil that would sweep away thousands of their kind by the breath of consuming fire. discover what will destroy life, and you are a great man! what will prolong it, and you are an imposter! discover some invention in machinery that will make the rich more r

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 ascetic, irrefragable proof of sorcery and witchcraft; he had, indeed, previously heard some of the strange rumours which followed the path of zanoni, and was therefore prepared to believe the worst; the worthy bartolomeo would have made 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

a dream, led her to fly from zanoni, had ceased from the day which dawned upon her in a foreign land. then there she felt that in the smile she had evermore abandoned lived her life. she did not repent, she would not have recalled the impulse that winged her flight. though the enthusiasm was gone, the superstition yet remained; she still believed she had saved her child from that dark and guilty sorcery, concerning which the traditions of all lands are prodigal, but in none do they find such credulity, or excite such dread, as in the south of italy. this impression was confirmed by the mysterious conversations of glyndon, and by her own perception of the fearful change that had passed over one who represented himself as the victim of the enchanters. she did not, therefore, repent; but her

SIR WALLIS BUDGE EGYPTIAN MAGIC

advantage of the ignorance of the general public and pretended to knowledge of the supernatural, and laid claim to the possession of power over gods, and spirits, and demons. such false knowledge and power they sold for money, and for purposes of gain the so-called magician was ready to further any sordid transaction or wicked scheme which his dupe wished to carry out. this magic degenerated into sorcery, and demonology, and wit craft, and those who dealt in it were regarded as associates of the devil, and servants of the powers of darkness, and workers of the "black art" in the "white" and "black" magic of the egyptians most of the magic known in the other countries of the world may be found; it is impossible yet to say exactly how much the beliefs and religious systems of other nations w

aid over it or written upon it. the idea of "life" appears to have attached itself to the scarab from time immemorial in egypt and the eastern sudan, for to this day the insect is dried, pounded, and mixed with water, and then drunk by women who believe it to be an unfailing specific for the production of large families. in ancient days when a man wished to drive away the effects of every kind of sorcery and incantations he might do so by cutting off the head and wings of a large beetle, which he boiled and laid in oil. the head and wings were then warmed up and steeped in the oil of the apnent serpent, and when they had been once more boiled the man was to drink the mixture. 1 the amulet of the scarab has been found in egypt in untold thousands, and the varieties are exceedingly numerous

SORCERIES OF ZOS

her advice, and the glory of god quite departed from me; and my spirit was darkened, and i became the sport of idols and demons. wherefore i wrote out this testament, that ye who get possession of it may pity, and attend to the last things [1, and not to the first. so that ye may find grace for ever and ever. amen [1. cp. rev. ii. 1r the sorceries of zos from cults of the shadow by kenneth grant sorcery and witchcraft are the degenerate offspring of occult traditions coeval with those described in the second chapter. the popular conception of witchcraft, shaped by the anti-christian manifestations that occurred in the middle ages is so distorted and so inadequate that to try and interpret the symbols of its mysteries, perverted and debased as they are, without reference to the vastly anci

this planet, and their powers- which would today appear unearthly- derived from extra-spatial dimensions. they impregnated the aura of the earth with the magical seed from which the human foetus was ultimately generated. arthur machen was, perhaps, near the truth of the matter when he suggested that the fairies and little people of folklore were decorous devices concealing processes of non-human sorcery repellent to mankind. machen, blackwood, crowley, lovecraft, fortune, and others, frequently used as a theme for their writings the influx of extra-terrestrial powers which have been moulding the history of our planet since time began; that is, since time began for us, for we are only too prone to suppose that we were here first and that we alone are here now, whereas the most ancient occu

o have had direct experience of the existence of extraterrestrial intelligences, and crowley- as his autobiography makes abundantly cleardevoted a lifetime to proving that extra-terrestrial and superhuman consciousness can and does exist independently of the human organism. as explained in images and oracles of austin osman spare, spare was initiated into the vital current of ancient and creative sorcery by an aged woman named paterson, who claimed decent form a line of salem witches. the formation of spare's cult of the zos and the kia owes much to his contact with witch paterson who provides the model for many of his 'sabbatic' drawings and paintings. much of the occult lore that she transmitted to him suffuses two of his books- the book of pleasure and the focus of life. in the last yea

teway is daath, sentinelled by the demon choronzon. spare describes this concept as 'the gateway of all inbetweenness. in terms of voodoo, this idea is implicit in the petro rites with their emphasis upon the spaces between the cardinal points of the compass: the off-beat rhythms of the drums that summon the loa from beyond the veil and formulate the laws of their manifestation. spare's system of sorcery, as expressed in zos kia cultus, continues in a straight line not only the petro tradition of voodoo, but also the vama marg of tantra, with its eight directions of space typified by the yantra of the black goddess, kali: the cross of the four quarters plus the inbetweenness concepts that together compose the eightfold cross, the eight-petalled lotus, a synthetic symbol of the goddess of t

admittance. he does, in fact, seem to have been the only european apart from burke who had so much as heard of the cult. spare's experience is of exceptional interest by reason of its close approximation to a form of dream-control into which he was initiated many years earlier by witch paterson. the word ku has several meanings in chinese, but in this particular case it denotes a peculiar form of sorcery involving elements which spare had already incorporated in his conception of the new sexuality. the adepts of ku worshipped a serpent goddess in the form of a woman dedicated to the cult. during an elaborate ritual she would become possessed, with the result that she threw off, or emanated, multiple forms of the goddess as sentient shadows endowed with all the charms possessed by her human

as anti-christian. the cult thus became the repository of inverted and perverted religious rites and symbols having no inner meaning; mere affirmations of the witches' total commitment to an-tichristian doctrine whereas- originally- they were living emblems, sentient symbols, of ante- christian faith. when the occult significance of primal symbols is fathomed at the draconian level, the systme of sorcery which spare evolved through contact with 'witch' paterson becomes explicable, and all magical circles, sorceries, and cults, are seen as manifestations of the shadow. footnotes (1) see the white people, the shining pyramid, and other stories. this theme is a frequent one with machen. the hideous atavisms described by lovecraft in many of his tales evoke even more potently the atmosphere of

SPENSER THE CULT OF THE ALL SEEING EYE 1960

t religions."15 the sphere is bisected and quartered "the phenomena of nature that made the deepest religious impression on archaic man [were] the outstretched heavens above him, and the outspread earth beneath; both of which he naturally divided into four quarters. this four-fold heaven and earth he signified by a circle, or a square, divided cross-ways."16 the circle is met within every form of sorcery. the circle in quadrants is called ihe magic circle.17 the objects in the meditation room are intended to be evocative, in the religious sense. of what? the mural and altar are admittedly symbols "by symbolism the simplest, the commonest objects are transformed, idealized, and acquire a new and, so to say, an illimitable value."18 an expert19 on these subjects has written "under occult dom

TECHNICIANS GUIDE TO THE LEFT HAND PATH

ual. it is also encompasses the ability to create changes within the event structures which occur within the macro proxemic environment. macroproxemic magic is the type of magic that requires a fundamental understanding of the laws governing crowd and group behaviors. because it essentially involves manipulation of large population aggregates, it can also be a very dangerous and difficult type of sorcery to perform. the final word on macroproxemics. this is the type of magic that is carried out more by groups than by individuals. alterations of large scale environments occur over time and if successful are the result of diligence, focus, and the will to do. when used responsibly and honestly, macroproxemic magic is potentially the most powerful of all the lesser black magical techniques th

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

stray and to keep such an evil conspiracy alive through the centuries..the cabala is a teaching source of the freemasons as well as for other groups. john torrell, publisher the dove kabbalah: the sacred books of black magic of orthodox 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

bbalists. 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. vii, no. 1, 2005) 426 codex magica sorcery is commonplace in the depraved religious rituals of cabalistic judaism. here a rabbi is seen carrying a chicken off to be sacrificed in a voodoo/ santeria-type ritual during the jewish festival of yom kippur (israel, a photobiography, by micha bar-am, new york: simon& schuster, 1998) twisted satanic rituals and lies the rabbinical doctrines and teachings of cabalism are based on a curious

ison fellowship, received the million dollar "progress in religion" prize at the parliament of the world's religions in chicago. now he's helping to promote the harry potter witchcraft books. still, official christendom holds colson up as the very epitome of christian example, and his books are sold in almost every christian bookstore. most christian parents are not hesitating to buy harry potter sorcery witchcraft books for their kids. witchcraft has now virtually conquered the whole of the christian establishment. twenty-eight blood red red stars, clenched fists, hammers and sickles, and other signs and symbols of communist murderers and thugs how is the hammer of the whole earth cut asunder and broken! how is babylon become a desolation among the nations..this is the work of the lord go

THE BOOK OF PLEASURE

kenneth grant first published in the book of pleasure, 1975 austin osman spare was born at snowhill, london, in 1886. apart from william blake, john martin, aubrey beardsley, sidney sime, and a mere handful of others, england has produced no artist to equal spare for sheer ability and imaginative fecundity. spare was not only a graphic artist; he wrote four books on what he described as symbolic sorcery- the book of pleasure (1909-1913, the focus of life (1918-1921, anathema of zos (1924) and the book of the living word of zos (1951-1956, a collection of aphorisms and magical formulae which remains unpublished to this day.(note 1) spare published some of his drawings in books such as earth inferno (1905, a book of satyrs (1907, and in periodicals; he also illustrated a few books by other

sms and magical formulae which remains unpublished to this day.(note 1) spare published some of his drawings in books such as earth inferno (1905, a book of satyrs (1907, and in periodicals; he also illustrated a few books by other writers, but the four works mentioned above are all that survives of his extensive occult researches. they trace the evolution and development of the curious system of sorcery with which he was preoccupied until his death in 1956. they were, however, mere punctuation marks, pauses, between the steady outflow of graphic work which he produced almost continuously during an obscure, outwardly uneventful and impoverished existence. although spare had no specific teacher where his art was concerned (note 2) he did have a teacher- or perhaps guru would be a more appro

' alphabet of desire of which "each letter in its pictorial aspect relates to a sex principle. from this alphabet it is possible to construct the words of a mysterious language of sensation that reifies the imagery of appetence. spare believed that the hieroglyphics of ancient peoples such as the egyptian and amerindian are the remains of an occult language. that the egyptians practised a form of sorcery involving a process similar to that of spare's formula of atavistic resurgence is suggested by the fact that the hieroglyphics are usually in zoomorphic form. it is known that the priests of antiquity assumed animal-headed masks when performing rituals designed to produce magical effects; also, that when dormant forces were awakened, the magician was shaken to the very depths of his being

avisms that his spells had invoked. the convulsions of tibetan 'oracles; the strange phenomena of spirit possession common to most peoples of antiquity are proof of spare's theory; proof also that some cosmic forces then possesses the human vehicle and enables the magician to perform superhuman feats. the mainspring of the formula of atavistic resurgence is- as one might suppose- a form of sexual sorcery. the adepts of old concealed the process from the eyes of the profane (i.e. those whose ineptitude would destroy them, for once these atavisms are unleashed, magical obsession occurs and there is no reversing the course of events any more than 5 one can reverse the flow of semen on the point of its leaping forth. if the magician is unable to control the power he has invoked, or if he is un

tavisms are unleashed, magical obsession occurs and there is no reversing the course of events any more than 5 one can reverse the flow of semen on the point of its leaping forth. if the magician is unable to control the power he has invoked, or if he is unable to permit its unhindered movement as it wells into consciousness, then he is literally blasted into death or insanity. the secret of this sorcery is analogous to that taught by crowley in his ordo templi orientis (o.t.o) where it was- and still is- the fulcrum of magical power and the means of gaining access to trans-human dimensions and of communicating with the denizens of other worlds. spare maintained that he was in communication with extra-terrestrial intelligences and conscious forces possessed of superhuman power and knowledg

ls and familiar spirits that were his constant companions; he had but to turn his head to catch a fleeting glimpse of their subtle presences. i have described some of spare's transactions with his 'host of familiars' in the magical revival, but the reader of the book of pleasure will have little difficulty in imagining what these creatures were like. imagination is the operative word, for spare's sorcery is a form of veritable imagination or image-making; of 'dreaming true. he exalted the imagination above every other faculty and claimed that "dreams shall flesh" if the requisite ability to reify them has been absolutely mastered. herein lies the key to his sorcery; the ability to 'visualise sensation' and to convey a world of imaginative reality to the observer. augustus john regarded spa

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

luential group throughout the western world, is today regarded by many as simply a philanthropic and fraternal organization. another secret society, the illuminati, deemed by many conspiracy buffs to be the most insidious of all, faded into obscurity in the late eighteenth century. however, there is always a new secret society that seeks to divine arcane and forbidden avenues to wealth and power. sorcery, alchemy and witchcraft although christianity affirms the existence of a transcendent 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 emp

the heads of the members of the seance circle. home s wife died in london in 1862, and without her contributions to their upkeep from her family s wealth, he was forced to give lectures and other public demonstrations that proved to be exhausting. he decided to return to rome and express his creativity through sculpturing, rather than mediumship, but he was ordered to leave italy on the charge of sorcery. he promised once again to abandon the summoning of spirits, but italian officials put little faith in such vows. home was forced to leave the country, and he returned to britain in 1864. the single event in home s remarkable psychic career that is most remembered occurred on the evening of december 13, 1868, when he was seen to float out of the window of a third-floor home in ashley house

rhaps the great majority of such testimony is suspect. it must be pointed out that descriptions of the black mass were derived from confessions achieved by torture, as well as from accounts of medieval christians who observed pagan celebrations of the solstices, midsummer, and so forth and who collectively designated the participants as satan-worshippers. however, numerous scholars of witchcraft, sorcery, and satanism generally agree on the following order of service for the observance. the sabbat began with the ceremonial entrance of the participants, led by the high priest or high priestess of the coven (a coven is traditionally comprised of no more than 12 members) christian observers of the sabbat were quick to compare this ceremonial entrance to the orthodox introit, but there is no e

stor or even a saint of the roman catholic church. lupinomanis having the excessive characteristics of a wolf, such as being greedy or ravenously hungry. lycanthropy the magical ability in legends and horror stories of a person who is able to transform into a wolf, and take on all of its characteristics. magus a priest, wizard, or someone who is skilled or learned, especially in astrology, magic, sorcery, or the like. manitou a supernatural force, or spirit that suffuses various living things, as well as inanimate objects, according to the algonquian peoples. in the mythology of the ojibwa of the eastern united states, manitou is the name of the supreme deity, or god, and means great spirit. manna the food miraculously supplied to the israelites by god, according to the old testament, as t

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ect content, its appropriateness, and format; steiger advised on the content s organization before he became the author of geuu. format the gale encyclopedia of the unusual and unexplained consists of fourteen broad-subject chapters covering a wide range of high-interest topics: afterlife mysteries; mediums and mystics; religious phenomena; mystery religions and cults; secret societies; magic and sorcery; prophecy and divination; objects of mystery and power; places of mystery and power; ghosts and phantoms; mysterious creatures; mysteries of the mind; superstitions, strange customs, taboos, and urban legends; and invaders from outer space. each chapter begins with an overview that summarizes the chapter s concept in a few brief sentences. then the chapter exploration provides a complete o

luential group throughout the western world, is today regarded by many as simply a philanthropic and fraternal organization. another secret society, the illuminati, deemed by many conspiracy buffs to be the most insidious of all, faded into obscurity in the late eighteenth century. however, there is always a new secret society that seeks to divine arcane and forbidden avenues to wealth and power. sorcery, alchemy and witchcraft although christianity affirms the existence of a transcendent 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 emp

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 able to defeat the trolls with their superior intelligence, rather than might of arm or sword. trolls are most often quite slow-witted, and they become confused and weak if they can be somehow tricked into stepping out of their dar

it before cashing it. modern postal employees are used to seeing people spit on the envelopes containing contest entries before the hopeful contestants drop them in the mail slot. almost universally, if people feel that a person with evil intent has put the evil eye on them, they must spit immediately to protect themselves from the curse. whenever individuals sense that a spell of witchcraft for sorcery has been directed toward them, they must spit over their left shoulder. if one should awaken from a frightening nightmare, one must spit over the left shoulder three times to be certain that it doesn t come true. even if one should encounter satan himself, the prince of darkness can be made to disappear if one spits between his horns. in the gospel accounts of the ministry of jesus (c. 6 b

stor or even a saint of the roman catholic church. lupinomanis having the excessive characteristics of a wolf, such as being greedy or ravenously hungry. lycanthropy the magical ability in legends and horror stories of a person who is able to transform into a wolf, and take on all of its characteristics. magus a priest, wizard, or someone who is skilled or learned, especially in astrology, magic, sorcery, or the like. manitou a supernatural force, or spirit that suffuses various living things, as well as inanimate objects, according to the algonquian peoples. in the mythology of the ojibwa of the eastern united states, manitou is the name of the supreme deity, or god, and means great spirit. manna the food miraculously supplied to the israelites by god, according to the old testament, as t

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ct content, its appropriateness, and format; steiger advised on the content fs organization before he became the author of geuu. format the gale encyclopedia of the unusual and unexplained consists of fourteen broad-subject chapters covering a wide range of high-interest topics: afterlife mysteries; mediums and mystics; religious phenomena; mystery religions and cults; secret societies; magic and sorcery; prophecy and divination; objects of mystery and power; places of mystery and power; ghosts and phantoms; mysterious creatures; mysteries of the mind; superstitions, strange customs, taboos, and urban legends; and invaders from outer space. each chapter begins with an overview that summarizes the chapter fs concept in a few brief sentences. then the chapter exploration provides a complete

luential group throughout the western world, is today regarded by many as simply a philanthropic and fraternal organization. another secret society, the illuminati, deemed by many conspiracy buffs to be the most insidious of all, faded into obscurity in the late eighteenth century. however, there is always a new secret society that seeks to divine arcane and forbidden avenues to wealth and power. sorcery, alchemy and witchcraft although christianity affirms the existence of a transcendent 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

f religion. insurrectionist someone who is in rebellion or revolt against an established authority, ruler, or government. leprous from the greek, lepros, meaning gscale. h something resembling the symptoms of or relating to the disease of leprosy, which covers a person fs skin with scales or ulcerations. magus a priest, wizard, or someone who is skilled or learned, especially in astrology, magic, sorcery, or the like. metaphysical relating to abstract thought or the philosophical study of the nature of existence and truth. philanthropy from the greek philanthropos, meaning ghumane, h and from philos, meaning gloving. h an affection or desire to help improve the spiritual, social, or material welfare of humanity through acts of charity or benevolence. t h e g a l e e n c y c l o p e d i a o

pernatural relating to or pertaining to god or the characteristics of god; a deity or magic of something that is above and beyond what is normally explained by natural laws. transmutation the act of transforming or changing from one nature, form, or state into another. 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 38 secret societies chapter 6 magic and sorcery the earliest traces of magical practice are found in the european caves of the paleolithic age, c. 50,000 b.c.e, in which it seems clear that early humans sought by supernatural means to placate the spirits of the animals they killed for food, to dispel the restless spirits of the humans they had slain in territorial disputes, and to bring peace to the spirits of their deceased tribal kin

ost and yvonne frost gerald brosseau gardner sybil leek margaret alice murray m. macha nightmare starhawk doreen valiente witchcraft familiars the inquisition.the time of the burning sabbats witchcraft trials england. france germany. salem, massachusetts scotland. spain witchhunters jean bodin. henri boguet matthew hopkins. pope innocent iii pierre de lancre introduction the practice of magic and sorcery began in paleolithic times, at least 50,000 years ago, when early humans began to believe that there was supernatural power in a charm, a spell, or a ritual to work good or 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 commun

ats of the witches as they gathered in the forests of europe. when constantine the great (d. 337) legally sanctioned christianity throughout the roman empire, he in effect granted the early church fathers a kind of dominion over their constituents that they had not previously enjoyed. as the influence of the christian clergy grew in the empire, many of them expressed their opinions that magic 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 c

und 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 animals and were not to be employed as a means of bettering one fs lot in life. with each subsequent church council issuing stronger canons and edicts against magic and sorcery, those who dared to continue practicing the occult arts were forced to go underground. european magic remained 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 sophistica

THE GOD OF THE WITCHES

e all singing together, and at another moving theirhands and dancing in corresponding harmony. then when each chorus of the men and each chorus of thewomen has feasted by itself separately, like persons in the bacchanalian revels, they join together"[61] thisis so like the singing dances of the witches that it is possible that both derive from the same source. yet noone accuses the therapeutae of sorcery or devil-worship, for our knowledge of them comes from asympathetic recorder.another singing dance, also of moderate antiquity though within the christian era, is that attributed to christand the disciples.[69] the date is not accurately known, but part of the chant is quoted by augustine (dieda.d. 430) in the epistle to ceretius, and part of sections 93-5 and 97-8 were read at the second

hich being done, jonetcampbell fetched it to leith; and about midnight, she and the two linkops and the two wives called stobbeis,came to the pier-head, and saying these words 'see that there be no deceit among us; and they cast the catinto the sea, so far as they might, which swam over and came again; and they that were in the pans cast inanother cat in the sea at xi hours. after which, by their sorcery and enchantment, the boat perished betwixtleith and kinghorn; which thing the devil did, and went before with a staff in his hand".a form of magic, which is strictly localised and belongs only to england, was performed by means of a smallanimal. to this i have given the name of the domestic familiar to distinguish it from the divining familiarwhich is found universally throughout europe (s

ent of the rehabilitation.[3]besides these there are contemporary accounts of her meteoric career, from the time when she sought outrobert de beaudricourt to inform him of her mission until that day at compi350gne, when she was takenprisoner by the burgundians (plate xvi).she came from lorraine, a district where a century earlier the synod of tr350ves[4] had fulminated against "allkinds of magic, sorcery, witchcraft, auguries, superstitious writings, observings of days and months,prognostics drawn from the flight of birds or similar things, observation of the stars in order to judge of thedestiny of persons born under certain constellations, the illusions of women who boast that they ride at nightwith diana or with herodias and a multitude of other women. a century after joan's trial, the

THE KEY TO THE MYSTERIES

wakened very early in the morning by an unknown visitor. it was a man with white hair, entirely clothed in black; his physiognomy 143 that of an extremely devout priest; his whole air, in short, was entirely worthy of respect. this ecclesiastic was furnished with a letter of recommendation conceived in these terms "dear master "this is to introduce to you an old savant, who wants to gabble hebrew sorcery with you. receive him like myself- i mean as i myself received him- by getting rid of him in the best way you can "entirely yours, in the sacrosanct qabalah "ad. desbarrolles "reverend sir" said eliphas, smiling, after having read the letter "i am entirely at your service, and can refuse nothing to the friend who writes to me. you have then seen my excellent disciple desbarrolles "yes, sir

l, in a manner doubtless natural, but invisible, and of the nature of prodigy. there is the secret of magic. magic, that science which comes to us from the magi! magic, the first of sciences! magic, the holiest science, because it establishes in the sublimest manner the great religious truths! magic, the most calumniated of all, because the vulgar obstinately confound magic with the superstitious sorcery whose abominable practices we have denounced! it is only by magic that one can reply to the enigmatical questions of the sphinx of thebes, and find the solution of those problems of religious history which are sealed in the sometimes scandalous obscurities which are to be found in the stories of the bible. 198 the sacred historians themselves recognize the existence and the power of the ma

ear after a fatiguing and almost impossible series of the most revolting evocations, are only children by the side of that st. anthony of the legend who drew them from hell by thousands, and dragged them everywhere after him, like orpheus, who attracted to him oaks, rocks and the most savage animals. callot alone, initiated by the wandering bohemians during his infancy into the mysteries of black sorcery, was able to understand and reproduce the evocations of the first hermit. and do you think that in retracing those frightful dreams of maceration and fasting, the makers of legends have invented? no; they have remained far below the truth. the cloisters, in fact, have always been peopled with nameless spectres, and their walls have palpitated with shadows and infernal larvae. st. catherine

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

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

ransference. 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 this book shades of the dead. in the sorcerous path of luciferian/sabbat/sethanic witchcraft the exploration of the sinistral (left way) path has hinted at the potentials within dark

of working with necromantic shadow energies is indeed a powerful tool aimed at those working in the initiatory aspect of self-deification, yet it is as equally as dangerous. this grimoire is a personal record of its author, akhyta seker arimanius, and a manual of how one may in a balanced manner, work with the shades of the dead. featured in nox umbra is the cultus of akhtya, the persian path of sorcery in relation to ahriman, the beast dragon of darkness. this entails vampyric dream shape-shifting, vampyric self-transformation (without the use of blood or predatory workings, servitor creation and egyptian god forms. explored equally is the goddess archetype in relation to vampyrism, including the methods and process of evoking and summoning forth lilith, the lilitu (succubi) for dreaming

ls vampyric dream shape-shifting, vampyric self-transformation (without the use of blood or predatory workings, servitor creation and egyptian god forms. explored equally is the goddess archetype in relation to vampyrism, including the methods and process of evoking and summoning forth lilith, the lilitu (succubi) for dreaming congress. nox umbra brings to light a new perception of witchcraft and sorcery, how it may be explored in a positive manner and a challenging path way into the shadow. nox umbra contains a sigillic formula which opens the reader to the spirit of the book, shaitan of midnight the initiatory guide of the path. beautifully illustrated by elda isela ford, the witch artist known for her work in book of the witch moon, sabbatic sorcery, azothoz and yatuk dinoih. also featu

ly, signifying the adversary. azothoz is a poetic grimoire which sigillizes in lyric and image the essence of set/shaitan the adversary, lilith and the sorcerous path of luciferian witchcraft. azothoz contains an essay on sethanic witchcraft and the development inspired from various correspondences around azazel, the middle eastern fire djinn who is regarded by practice as the initiatic spirit of sorcery. the adversary in an initiatory context as it pertains to the left hand path, the path of non-union with the subjective universe. 8 part one of azothoz is the throne of twilight, this poetic invocation is the leviathanic dance against the sun and ensorcells the vampyric and shadow essence of not only the sabbat, but the sorcerous invocation of shaitan-lilith-azrael- ahriman, the infernal s

e 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, lilith and samael (also known as azazel, and by means of dreaming, was self-initiated into the mysteries of sorcery and magick. cain is a master of the 9 sabbat. the semblance of cain and baphomet are presented in this tome, which is written in a poetic and lyrical form. cain is symbolized as the blacksmith of the forge, his craft is that of sorcery, the fires of the forge that initiatory spark of being, the black flame of iblis itself. the book of cain is also a grimoire which can be meditated upon in

me of opportunity. what is clear is that systems may be adapted based on the predilection of the individual, that certain aspects may be altered for better results. the luciferian edition of the goetia, by michael w. ford is based on his own individual practice of goetic magick without the christian dogma of earlier versions. the luciferian edition of the goetia is a grimoire of both high and low sorcery, it unites by the formula of the adversary, the shadow and the light. while the individual seeks to become and initiate self-development, his or her own goals may be achieved by a unity of sorcerous practice and self-deification. the goetia was refined in a luciferian sense by the practices developed partially by aleister crowley, francis barrett, s.l. 10 macgregor mathers and other source

THE NECRONOMICON SIMON VERSION

et a l'archaeologie egyptiennes et assyriennes. paris, 1904 (ed. maspero) grant, k. aleister crowley and the hidden god new york, 1974 the magical revival new york, 1973 gray, j. near eastern mythology new york, 1969 griffith& thompson the leyden papyrus new york, 1974 hooke, s.h. babylonian and assyrian religion oklahoma, 1975 middle eastern mythology new york, 1975 king, l. babylonian magic and sorcery london, 1896 history begins at sumer new york, 1959 kramer, s.n. mythologies of the ancient world (ed) new york, 1961 sumerian mythology pennsylvania, 1972 laurent la magie et la divination chez les chaldeo- assyriennes paris, 1894 lenormant, f. science occult; la magie chez les chaldeens paris, 1874 tales of the cthulhu mythos new york, 1973 at the mountains of madness new york, 1973 love

ble to tell me; their flocks had been slain as the victims of some strange epidemic. i wandered as a beggar, being fed from town to town as the local people saw fit, often being stoned instead and threatened with imprisonment. on occasion, i was able to convince some learned man that i was a sincere scholar, and was thereby permitted to read the ancient records in which the details of necromancy. sorcery, magick and alchemy are given. i learned of the spells that cause men illness, the plague, blindness, insanity, and even death. i learned of the various classes of demons and evil gods that exist, and of the old legends concerning the ancient ones. i was thus able to arm myself against also the she-devil lammashta, who is called the sword that splits the skull, the sight of whom causeth ho

nd remember! ninib, dark wandered of the forgotten lands, hearken and remember! ninib, gatekeeper of the astral gods, open thy gate to me! ninib, master of the chase and the long journey, open thy gate to me! gate of the double-horned elder god, open! gate of the last city of the skies, open! gate of the secret of all time, open! gate of the master of magickal power, open! gate of the lord of all sorcery, open! gate of the vanquisher of all evil spells, hearken and open! by the name which i was given on the sphere of marduk, master of magicians, i call thee to open! ia duk! ia andarra! ia zi battu ba allu! ballagu bel dirrigu baagga ka kanpa! bel zi exa exa! azzagbat! bazzagbarroniosh! zelig! the conjuration of the fire god spirit of the fire, remember! gibil, spirit of the fire, remember!

indly watcher like the god that hath made me may stand at my head always to life me to favour with the elder gods udugghul allachul mallachul masqimchul dingirchul no evil spirit no evil demon no evil god no evil fiend no hag demon no filth-eating demon no thieving demon no shadow of the night no shell of the night no mistress of the demon no offspring of the demon no evil spell no enchantment no sorcery no evil in the world or under it over the world or inside the world may seize me here! barra ante malda! barra ange ge yene! zi dingir anna kanpa! zi dingir kia kanpa! gaggamannu! a conjuration against the seven liers-in-wait they are seven they are seven in the depths of the ocean, they are seven in the shining heavens, they are seven they proceed from the ocean depths they proceed from t

l'gal dekud dingir ri ennege kanpa zi dingir ninni duggaani dingir a nnunna ia an saggnnuunga gatha gan ene kanpa! the exorcism against azag-thoth and his emissaries (an image must be made of a throne-chair, and put into the flames of the aga mass ssaratu while chanting the following exorcism) boil! boil! burn! burn! utuk xul ta ardata! who art thou, whose son? who are thou, whose daughter? what sorcery, what spells, has brought thee here? may enki, the master of magicians, free me! may ashariludu, son of enki, free me! may they bring to nought your vile sorceries! i chain you! i bind you! i deliver you to girra lord of the flames who sears, burns, enchains of whom even mighty kutulu has fear! may girra, the ever-burning one gives strenght to my arms! may gibil, the lord of fire, givepowe

e body the demon that rendeth the body spirit of the sky, remember! spirit of the earth, remember! the demon that seizeth man the demon that seizeth man the gigim who worketh evil the spawn of the wicked demon spirit of the sky, remember! spirit of the earth, remember! he who forges images he who casts spells the evil angel the evil eye the evil mouth the evil tongue the evil lip the most perfect sorcery spirit of the sky, remember! spirit of the earth, remember! ninnkigal, spouse of ninnazu may she cause him to turn his face toward the place where she is! may the wicked demons depart! may they seize one another! may they feed on one another's bones! spirit of the sky, remember! spirit of the earth, remember! the exorcism annakia (a conjuration of heaven and earth and all between against t

nd me, the sword behind me, the spear behind me, the armour behind me. be watchful, spirit of the southern ways, and remember! spirit of the south, remember! the invocation of the western gate thee i invoke, spirit of the land of mer martu! thee i invoke, angel of the sunset! from the unknown god, protect me! from the unknown demon, protect me! from the unknown enemy, protect me! from the unknown sorcery, protect me! from the waters of kutulu, protect me! from the wrath of ereshkigal, protect me! from the swords of kingu, protect me! from the baneful look, the baneful word, the baneful name, the baneful number, the baneful shape, protect me! be watchful, spirit of the western ways, and remember! spirit of the west gate, remember! the invocation of the four gates mer sidi! mer kurra! mer ur

THE PATH OF KABBALAH

state where he will feel his soul. that is what kabbalah initiates: one s sensation of one s own soul. afterwards, one can continue developing it to an immense vessel that the creator can fill. q: what is the upper force? a: it is the absolute good, the benevolent force that leads us. however, because we are not corrected, we feel the power as bad and harmful. q: does the wisdom of kabbalah teach sorcery? is it permitted and if so, what is the way to practice practical kabbalah, is there real power to charms, kabbalistic charts and drawings? a: the wisdom of kabbalah strictly prohibits any kind of activity of the sort. the purpose of the study of kabbalah is to give one a desire and spiritual power, to be able to evolve to the spiritual degree of the creator. 183 of 273 q: what is a vessel

THE SHADOWED ONES

zeqeel knows well the passion of the dream and how one may by cord or charm enter the celestial sabbat of the watchers, the circle dance of flame and light, wherein all who enter this circle offer torches in the brilliance of self-deification. this is the secret dance of lucifer and lilith, the strength of the self in motion. amazarak knows well the path of cain in the earth, of root cuttings and sorcery. one may seek amazarak when both man and woman have felt a deeper understanding of earth and how they are so connected with it. by way of light within and the darkness of expansion do we go forth 5 iv the blade within the desert sun -the knowledge of azazel called shaitan- i am the enemy of ignorance, or servitude and blindness to the self. i seek to lead you away from spiritual gnosis whi

THE SIGIL OF ADVERSARY

to visualize a goal and then recite the name as a mantra to manifest the desire. may be used for protection, by imagining a great typhonic dragon to encircle your dwelling. the fourth is saatet-ta, the darkener of the earth. this is the ensorcelled daemon or daeva which the magician may manifest his will and send forth the shadow to bring forth his or her desires. this sigil may be used in dream sorcery, haunting or copulating as the vampire and incubi/succubi with your chosen .the third of the devourer, amam. use this sigil to encircle 9 times around the name of your enemy, to bring the serpent-devils of seba to bring storms against them. burn the sigil in the fire of the noon tide sun while invoking keteb of the twelfth. the second sigil of the adversary, being hau-hra, the backward fac

THE TAROT OF C C ZAIN

rs to attain selfish or purely material ends. sooner or later they become slaves of the very forces they have used, and are finally completely destroyed in body and mind; and even after passing to the next life, are chained by their evil deeds in the underworld. all such evil entities, of this plane and the next, survive by preying on the ignorance and credulity of others, as shown by the sign of sorcery they make with their hands. they are racketeers and gangsters of both planes; and the ensemble, taken as a whole, indicates both the bondage and the fate of those who follow the inversive path and become dominated by the spirit of selfishness. the lightning--arcanum xvi. in divination, arcanum xvi may be read as accident or catastrophe. arcanum xvi is figured by a pyramid decapitated by a

THE WITCH CULT OF ZOS VEL THANATOS

uality. spare had expanded more into the inspired and powerful web of interlocking his art with magick, and how so were both intertwined! around the year 1906, aos had begun signing his paintings and drawings in what was to become a sigil, which is described as a "representation of will, delimiting belief and rendering it transvaluative through desire (zos kia an introductory essay on the art and sorcery of austin osman spare, by gavin semple, flugur limited, oct. 31, 1995) for which much of the latent experience of belief can be absorbed into an eros-thanatos combination of life making elementals. the publication "a book of satyrs" was published and further demonstrated austin's talent for the hidden and truth- devoured reality beyond the watchful and often passed eye. austin osman spare

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

or, which slowly congealed in a definite shape. it gained more and more substance with each successive moment until the terrified dabblers panicked and begged spare to banish it. before it faded, however, they saw a vast face peering out of the mist; the eyes of it were like pools of black and burning oil. spare died in 1956, in a basement flat in brixton, in poverty and obscurity. the essence of sorcery through this method draws lines of mental danger to those who normally should be of sound and strong mind, for even an obsession weakness, if preyed upon by such elementals, could 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

to transverse the spheres of both light and shadow, the angelic and the demonic. further reading: the witches sabbat (fulgur limited) from inferno to zos (fulgur limited) zos speaks by kenneth and steffi grant (fulgur limited) cults of shadow by kenneth grant (skoob) nightside of eden by kenneth grant (skoob) aleister crowley and the hidden god by kenneth grant (skoob) chaos magick and luciferian sorcery by michael ford 2001 confusion is the result of a system of failure. in order to build and proceed into any useful areas one must be willing to strip away belief that have been programmed since birth. we all have this challenge, as within modern society this is a consistent and often reoccurring problem. when peter carroll, ray sherwin and others began working with something they would lat

ey. 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 structure. many techniques and traditions are brought into this effective form of sorcery yet anything at anytime can be changed, altered or more or less form fitted to achieve the results desired. chaos magick is formed from many traditions, in the current age it seems almost perfect. there is nothing which would be denied or ignored due to dogma. the system

veloped early on and was later subject to formal training with aleister crowley. spare understood the importance of ritual and ceremony yet at the same time found it repulsive and idiotic. however, by viewing spare s paintings and pastels one is able to understand his appreciative attitude towards ceremony. austin spare s developments began essentially with earth inferno, but reached no ground on sorcery until the atavism of remembrance manifested through his meeting with crowley. spare began work on the book of pleasure and it s concepts in 1909. while not completed and published until 1913 he developed immensely during this period. the activated psychic censor spare was so famous for began to awaken and develop during this period. austin was well versed in classical grimoires such as gri

hers and the nephilim understood this fact clearly and so did their will in the same fashion. the luciferian bloodline of those descended from fallen angels is present clearly in this age, equaled with those who were spiritual heirs as well. the craft taught by the fallen angels is further outlined in my the book of the witch moon, which further introduces what can be considered disciplined chaos sorcery. the methods of chaos magick are based within the theories of the universe being subject to those who may open and use the mind on numerous levels. the effects of the earth are reactions to theories and ideas enfleshed. magick is nothing but a science of the mind. it is our psychic connection between the universe surrounding the casual world and us. the language of the fallen angels and th

THE ABYSS AND TABAET

o a deeper ecstalethe abyss and tabaet a study of adversarial mythology in magick by michael w. ford introduction the purpose of the following essay is to not only examine masks worn by the fallen angels throughout history as well as to examine the etymology of the spirit of self-liberation and opposition from the praxis of occult thought. the very passing of power in the circle of witchcraft and sorcery is the averse way of bringing into union daemon and man, the intent of the adversary is life and the immortality of the spirit. as luciferian witchcraft and liber hvhi provide a foundation of sorcery which incorporates an interwoven praxis of antinomianism and self-deification, the essential origins of the daemonic feminine and masculine should be further understood by its origins. what is

ered a madness inspiring beast, causing fragmentation of the mind and the loss of mental vitality. choronzon in the black temple rites of the characith lunar lodge, from which the author was personally involved in the late 1990 s draw on the energies of choronzon as a vampire spirit, being something which may be encircled and used as a means of draining the energy or 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 acco

ue 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 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 represen

h, the initiate becomes like ahriman yet without the right hand path deficiencies placed upon it in traditional folklore. sources from the avesta and denkard his astral body is that of the frog, the vicious crab. greater bundahishn ahriman is the sorcerous being which holds within the darkness the gift of life, while his initiation twists and makes a predator of the one who enters the religion of sorcery. ahriman becomes viable through the adept just as az or jeh does. some initiates of the modern path of yatuk dinoih choose a specific daeva to work with, one to cultivate and empower through their own initiation. this proves a useful point to which one may gain insight. tarik den afraj-pedak is the dark hell of which ahriman dwells partially. it is mentioned in the bundahishn that the dark

e 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 most significant and powerful methods 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

le 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- venidad in luciferian witchcraft, th

er of the left hand path. while the buddhist seeks to kill consciousness, the daeva buiti seeks to master it, to strengthen and expand the concept of i. use the techniques of yoga: discipline, attainment and self-control to begin a crystallization of the psyche. summary tabaet is just one of the names of the adversary, his forms are many, just as his bride, yet the blackened fire is imperishable. sorcery and the adversary are an interconnected fire, both are from the earliest legends and myths of rebellion. as ahriman first entered the creation of the world as a serpent and toad, his words defined the very essence of all sorcery and magick, i will seduce all material life into disaffection to thee and affection to myself. initiation into the path of magick is that of the illumination of cl

THE HOLY BIBLE KING JAMES VERSION

e with one accord gave heed unto those things which philip spake, hearing and seeing the miracles which he did. 8:7 for unclean spirits, crying with loud voice, came out of many that were possessed [with them] and many taken with palsies, and that were lame, were healed. 8:8 and there was great joy in that city. 8:9 but there was a certain man, called simon, which beforetime in the same city used sorcery, and bewitched the people of samaria, giving out that himself was some great one: 8:10 to whom they all gave heed, from the least to the greatest, saying, this man is the great power of god. 8:11 and to him they had regard, because that of long time he had bewitched them with sorceries. 8:12 but when they believed philip preaching the things concerning the kingdom of god, and the name of j

TRUE HISTORY OF WITCHCRAFT

ke another opportunity to go through the almost archetypally seedy old home that housed the original ripley's museum. i had known that ripley had, in the nineteen seventies, acquired the gardner stuff, but as far as i knew it was all located at their tennessee resort museum. i think i'd heard they'd closed it down. by then, the social liberalism of the early seventies was over, and witchcraft and sorcery were no longer in keeping with a `family style' museum. it featured a man with a candle in his head, a tantric skull drinking cup and freak show stuff like that, but, i mean, witchcraft is sacrilegious, as we all know. so, i was a bit surprised, when i discovered some of the gardner stuff- including an important historical document, for sale in the gift shop, in a case just opposite the li

TURNER ROBERT ARBETEL OF MAGICK

but goes, that is, familiar with evil spirits, usurped that title. but magicke and witchcraft are far differing sciences; whereof pliny1 being ignorant, scoffeth thereat: for nero (saith pliny) who had the most excellent magicians of the east sent to him by tyridates king of armenia, who held that kingdom by him, found the art after long study and labour altogether ridiculous. now witchcraft and sorcery, are works done merely by the devil, which with respect unto some covenant made with man, he acteth by men his instruments, to accomplish his evil ends: of these, the histories of all ages, people and countries, as also the holy scriptures, afford us sundry examples. but magus is a persian word primitively, whereby is expressed such a one as is altogether conversant in things divine; as pl

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

ntains no direct allusion to the sabbath, and we may conclude that even then this great priapic orgie did not form a part of the germanic creed; it was no doubt brought in there amid the witchcraft mania of the sixteenth century. from the time of the publication of the malleus maleficarum until the beginning of the seventeenth century, through all parts of western europe, the number of books upon sorcery which issued from the press was immense; and we must not forget that a monarch of our own, king james i, shone among the writers on witchcraft. three quarters of a century nearly had passed since the time of the malleus, when a frenchman named bodin, latinised into bodinus, published a rather bulky treatise which became from that time the text-book on witchcraft. the sabbath is described i

.1 such is the account of the sabbath, as described by bodin; but we have reviewed it briefly in order to describe this strange scene from the much fuller and more curious narrative of another frenchman, pierre de lancre. this man was a conseiller du roi, or judge in the parliament of bordeaux, and was joined in 1609 with one of his colleagues in a commission to proceed against persons accused of sorcery in labourd, a district in the basque provinces, then celebrated for its witches, and apparently for the low state of morality among its inhabitants. it is a wild, and, in many parts, desolate region, the inhabitants of which held to their ancient superstitions with great tenacity. de lancre, after arguing learnedly on the nature and character of demons, discusses the question why there wer

low state of morality among its inhabitants. it is a wild, and, in many parts, desolate region, the inhabitants of which held to their ancient superstitions with great tenacity. de lancre, after arguing learnedly on the nature and character of demons, discusses the question why there were so many of them in the country of labourd, and why the inhabitants of that district were so much addicted to sorcery. the women of the country, he says, were naturally of a lascivious temperament, which was shown even in their manner of dressing, for he describes their headdress as being singularly indecent, and describes them as commonly exposing their person very immodestly.2 1 the first edition of the work of bodin, de la d monomaine des sorciers, was published at paris, in 4to, in 1580. it went throu

ires, through which some of the demons were first passed, and afterwards the witches, without suffering any pain, which, as explained by de lancre, was intended to teach them not to fear the fire of hell. but we see in these the need-fires, which formed a part of the priapic orgies, and of which we have spoken before (p. 163. there women are presenting to him children, whom they have initiated in sorcery, and he shows them a deep pit, into which he threatens to throw them if they refuse to renounce god and to adore satan. in other parts are seen great cauldrons, full of toads and vipers, hearts of unbaptized children, flesh of criminals who bad been hanged, and other disgusting ingredients, of which they make pots of ointments &c. and poisons, the ordinary articles of commerce a debauch e

d wished to be unknown, that they believed and took it for a very great honour and good fortune to be received there. marie d aspilcou tte, a girl nineteen years old, who lived at handaye, said that she had frequented the sabbath ever since the age of seven, and that she was taken there the first time by catherine de moleres, who had since been executed to death for having caused a man s death by sorcery. she said that it was now two years since voir, et y entendant tant de divers et m lodieux instruments qu elle sont ravies, et croyent estre dans quelque paradis terrestre. d ailleurs que le diable leur persuade que la crainte de l enfer, qu on appr hende si fort, est une niayserie, et leur donne entrendre que les peines ternelles ne les tourmenteront pas davantage, que certain feu artific

TYSON DONALD NEW MILLENNIUM MAGIC

ternity of the rosie crosse [themis aureu, 16181 [1656, philosophical research society, los angeles, 1976, pages 91 -2. the church derived much of its authority from supernatural events. these were always termed "miracles" when moses cast down his rod before pharaoh and turned it into a serpent, it was a miracle; but when the egyptian priest also changed a staff to a snake it was nothing but foul sorcery. a monk to whom these miracles fre- quently happened was sure to be called a saint. a layman who produced the exact same events would be burned at the stake. hence a tongue-in-cheek definition of magic might be "miracles not sanctioned by the established religion' the objection of the church was not against the result of magic but its method. miracles were gifts that god gave to the deserv

ighly rationalistic and divorced from nature. the second is less showy and more organic. it relies on herbs and effigies, scents and colors, song and dance. it draws energies from the cycles and rhythms of the natural world and the human body, and is intuitive rather than cogitative. in more conventional terms masculine magic would be called wizardry or theurgy, and feminine magic would be called sorcery or witchcraft. both sexes practice both forms of magic, since everyone is innately androgynous, as the psy- chologist carl jung recognized with his concepts of the anima and animus. with- in the unconscious of each woman there is a hidden masculine persona, and within each man a concealed feminine persona. these may be more or less active, depending on the nature of the individual. the ten

TYSON DONALD SOUL FLIGHT

bskin hood, lined with white cat-slun. in her hands she carried a staff, upon which there was a knob, which was ornamented with brass, and set with stones up about the 1. eliade, shamanism, 479. chapter one: shamanic soul flight 5 knob. circling her waist she wore a girdle of touch-wood, and attached to it a great skin pouch, in which she kept the charms which she used when she was practicing her sorcery. she wore upon her feet shaggy calfskin shoes, with long, tough latchets, upon the ends of which there were large brass buttons. she had catskin gloves upon her hands, which were white inside and lined with fur.2 beast and spirit relations in :soul flight, the shaman is able to assume at will the shape of a beast such as a wolf, a bea.r, or an eagle, in order to more swiftly progress to hi

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD2

or simple moments of religious ecstasy. we refine and use our moods deliberately. they are just as concrete as swords, bells, incense, etc. and much more powerful. but like tools, we pick up our moods and use them and put them away. since black magic requires a tremendous self awareness, it is not for psychotics or weak-willed individuals. we do not deny that unaware individuals may achieve great sorcery, but they will never achieve godhood. when you find those moments that you truly are, you have a glimpse of godhood. awareness first, then magic. 4. satanism has comon aspects with feminism. both insist on politics of the personal. both grew from the philosophical cauldron of the sixties. they broke from the institutionalized dialectic of america. party one says these are the issues, and h

VOX SABBATUM

and wisdom through experience, it builds and summons forth hidden gods and sleeping beasts, it challenges and destroys those who flinch in the face of the adversary in short it is dangerous. the left hand path is indeed dangerous because it can destroy the perceptions of the condition of human belief structures it can free the psyche but the shock of this liberation is sometimes too much to bear. sorcery can destroy as it is rather simple to abuse, and invoke the demons of your extreme desires to devour you. the left hand path is not an easy one. let us first observe the nature of the left hand path. specifically, it is the antinomianian (non-union or isolation from the natural order) path of self- deification (self-godhood. by this definition, the individual views his or her self alone an

positive change. moderation is also a certain factor of success. it is easy to abuse the gifts of the devil when he presents them; it is even easier to create situations for you eventual self-destruction by actions you take now. be thoughtful before your actions. it is essential that the practitioner of the left hand path is able to master the path of inner black magick or what can be called high sorcery or magick before one undertakes lower forms. the true self must be sought, the desire and will within the self the imagination in controlled study and introspection. the congressus cum daemone will reveal your true nature, both often a beast and an angel. some view this as an exterior spirit, but rather more correctly it is an interior force; one which appears so strange at first to your l

ractice; however the luciferian must never sacrifice the deep values of the beauty of life and the search for intelligence and self-excellence. keep in mind, violence has always been the christian way when they cannot intellectually force their will upon others. thus rituals such as the ritual of the holy guardian angel, azal ucel or the ritual of the adversary are designed black magickal or high sorcery dealing 6 in islamic and sufic satanology, azazel or shaitan is considered the divine imagination. 7 by supporting such, you confirm every individual has a life given right to do their will as long as it does not adjure or step over another s. christians ignore and put themselves above the right of to each his own or do what thou wilt, instead propagating bigotry through dirt covered mirro

a strong ecstasy which along with the alkaloid used in an ointment, would cause sensations of flying. you may wish to use the waking rite as a means of practicing spells and sending forth the desires of the group. the waking sabbat is also a means of growing more connected with the other practitioners, which forms an allegiance with what is known as a group mind. this is useful in spells and low sorcery, the unity of several independent psyches focusing on one goal will no doubt create a desired effect. widdershins are movements around the circle in an anti clockwise dance. some witches may find it useful to recite the lord s prayer backwards while moving widdershins in the beginning of the sabbat rite, this allowing or giving permission to the nature of the working itself. in nox umbra12

invocation of the vampyre queen, lilith utilizes a bloodied or red cloth, sometimes stained with menstrual blood if possible. this may be used to cover the head in the sabbat ritual dance, thus through movement and excitement; the lack of oxygen itself for a short period will create ecstasy without the outside use of alkaloids or other drugs. when using the waking sabbat rite for spell casting or sorcery, you will want to have a clear idea of what you want to achieve. you will also want to create or adopt a sigil which holds connection to the goal or it may represent the desire of the spell. you may also use a mantra or phrase which holds significance to the same. as you perform the rite, with the decorated chamber or even in the woods, 12 a grimoire of luciferian and nightside witchcraft

will want to have a clear idea of what you want to achieve. you will also want to create or adopt a sigil which holds connection to the goal or it may represent the desire of the spell. you may also use a mantra or phrase which holds significance to the same. as you perform the rite, with the decorated chamber or even in the woods, 12 a grimoire of luciferian and nightside witchcraft and vampyric sorcery by the present author. vox sabbatum the witches sabbat 11 envision the demons and familiars in your company and the spirits carrying your will to become flesh. as your rite comes to a climax, loose all desire in the sigil at the moment of exhaustion. if you have a sigil for the working, destroy it and forget it the rite should then be enjoyed as a walking in the crossroads or inbetween wor

on. if you have a sigil for the working, destroy it and forget it the rite should then be enjoyed as a walking in the crossroads or inbetween worlds. the infernal sabbat and sexual magick sexual magick is significant in the witches sabbat as it allows liberation of self on numerous levels. if partners agree, sex magick may be a part of the rite itself either a luciferian (self-deification or high sorcery/magick) or infernal (low sorcery, lycanthropy. if used in the rite, you may complete the widdershins dance around the circle and then the couple may focus on sexual congress. with every movement, both will focus on the goal of the rite be it casting a spell or invoking a daemon into the minds of the practitioners. in the luciferian sabbat, the couple may use autoerotic techniques to invoke

WESTERN MANDALAS OF TRANSFORMATION SR AL

into its power. in tarot, this occult power is represented by the high priestess (see figure 11-a, who holds the etheric record of all 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 f

WHO ARE THE DRACONIANS

khoff 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 chaos and destruction in the surface realm by projecting dark energies towards the minds of those on the surface through the use of black witchcraft and sorcery. this underground cult used the word "agartha" rather than "agharti" as a code-word to indicate just which human "channels" belonged to them. anyway, this is about where maurice doreal's account who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (8 of 68 [8/25/2000 17:19:57] leaves off, however we "might" conclude, by attempting to find the comm

ngel then spoke saying i had who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.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" esse

WICCA WITCHCRAFT TODAY

he protector, the giver of rest and peace, slowly came to be thought of only in his function as god of death and so became more or less identified with the devil. it is difficult to know exactly what happened; but i believe it unlikely that a large influx of common people in the twelfth, thirteenth and fourteenth centuries would greatly alter the beliefs. the church had never taken much notice of sorcery as it was not a rival in the way that witchcraft was, and many popes and prominent churchmen were said to practise it. with the renaissance the spirit of enquiry led to free-thinking, and this in turn led to a revival of mathematical magic, astrology, and the kabbala, to classical studies and thence to knowledge of the classic gods. the legend of faust was seized upon and the story circula

ries 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 naive, but there was a belief in them, and grimoires, textbooks of semi-black magic, were printed, professing to tell one how to raise the devil and conclude a pact with him, and at the same time to trick him. this was usually done by a play of words, giving him your body and soul, whether you be bur

old to the type of people who believe nowadays in sixpenny fortune-telling pamphlets; they were made to sell, and the most famous among them was the grimoire of pope honorius. the whole question of belief in such pacts intrigues me, because a certain number of specimens do exist. it would seem that the belief was that at the last day, as at a great trial, the soul swore that it had never used any sorcery; it was on the point of gaining heaven, when suddenly a devil would produce the missing document from his files. it would be admitted as evidence, proved to be the accused's signature, and the devil would win the case and the soul. now each coven is independent, and during the fierce persecution the members of some of them may have used some sort of pact to bind them together; but this wou

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

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

quill- blood and sigils the kangling- to summon the dead 3 the drum- to call earth bound spirits baciph ashara- earth (night- wand fetish made of human bones. the grand sabbatic circle fetish vessels below are two rituals for grade 0) void and the abyss these are two which specifically are building areas for the initiate. the goetia should be studied (the luciferian version) yatuk dinoih (persian sorcery) second edition 'ritual of infernal union' included here. luciferian sorcery 'casting the shadow of cain' page 22 for the short version and below is the longer version which i prefer to do. the book of cain contains a complete reference to cainnite workings in an antinomianian and left hand path perspective. one suggestion when learning to put 'casting the shadow of cain' to memory learn t

y jake stratton-kent and charles gonzales) or 'bornless one' ritual as developed and adapted by aleister crowley and the greek papyrus. one may perform the rite as one of self-isolated stimulation via sex magick. enflame the self through invocation, all the while focusing upon the luciferian aspects of self, the light and the darkness. task #1: study the luciferian path in base, the difference of sorcery and magick, black magick (lesser and greater. a two page minimum on the foundations of the sabbatic path to the initiate in question. ok for this task you will need read and study both sabbatic sorcery and shades of algol from cover to cover both books. task #2: study of shaitan (satan) the adversary and how the opposer relates to our own self-initiation. the forms of shaitan and how we co

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

luciferian transcendence must visualize this symbol, expand upon the essence of what it means to them and how it may be a point of direction in their own lesser and greater black magick. the sabbatic path flourishes upon the direction chosen within the lunar (lilith hecate) or solar (lucifer saturnus samael) paths of self-deification. mastery over ones environment through lesser black magick and sorcery. the sorcerous path is one of obstacles and tests, strengthening the self and exploring the very essence of what we are. this sigil also represents the fall and obtaining the knowledge of the serpent. this is workable through developing ones own specific system of sorcery the alphabet of desire. ceremonial and solitary magick should be explored through the individual, from whence they beco

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

features of the mask as a face of the light. the ascending and rising pentagram..represents the element air and the aethyr, the element of lucifer in his form of azal ucel and lumiel. lucifer in this solar based form represents separation from the material world, from which the essential self may be revealed and focused upon. later in ones initiation into the ahrimanic and yatuk-dinoih methods of sorcery is the body of light reunited and to recreate the body of shadow, the darkness and chthonic joy of becoming as ahriman..masks may be made in luciferian or egyptian godforms and images. this is depending on which god forms the individual prefers, such as set, lucifer, etc. some may use the image of the peacock angel, malak tauus, a black serpent or the traditional grimoire sigils of lucifer

ZOETIC GRIMOIRE OF ZOS

e based. the soul responds to the basic language only. finally, ease of body and mind must obtain, the mind being free from all concepts except the desire, which should be altruistic (others or yourself. your request should be as brother asking brother in words worthy to reach your greater self. you will receive only what you are fitted to receive. fourth formula: how to return evil to its source sorcery may be good or evil, as predetermined by its purpose, and is your responsibility. corrective punishment, being amoral, is the only legitimate motivation. ability is the determining factor of success. sufficient hate is the potency, which must be stored up, formulated and focused so as to become incarnate through the elemental employed to pierce the protective aura of the offenders. requisi

th and last formula: the theurgy of zos believing, like breathing, is inveterate whereas. faith. is a compulsory acceptance for escape. a commitment to an established thesis often in conflict with our ids, beliefs and habits. i, the resurgence of the apostate julian, am now the iconoclast of theocrasia, for i would have you create a new pantheism different gods and the great innocence. theses: on sorcery our entire means of expression (of agreed meanings) is semantical, an ambiguous method, whether conveying ideas, values, facts or fictions, which has ever-variant meanings to the recipient; there are few. one to one. meanings of words. therefore, although i may transfer by a short sentence a meaning similar to both of us, i do not so convey it to my subconsciousness there is conjunctional

ea that you can do it first time, or so ride a wild horse! great belief is essential and it is. built up. by recollection and endeavour. a desire for a particular thing appears as conscious requirement and, whatever the difficulties, with sufficient determination you will obtain it: there is no apparent need for magic. the premise is usually weak because of false values. thus, acquiring a book on sorcery does not make one a magician. the essential abstract requirement is aptitude. hence all the occult books in the world may give you little knowledge, except as a parrot, and, as more often happens, the ability to do less. the acquired book may help as evocative, so obtain it by all means; by transference of the larger fundamental need for occult knowledge, subconscious mind will in its own

ABRAMELIN1

eritable and fundamental treasure unto those who deny him; notwithstanding that in the rest of their life they might be the most holy and perfect men in the world. i am astonished when i consider the blindness of many persons who let themselves be led by evil masters, who take pleasure in falsehood, and, we of abramelin the mage 13 may rather say, in the demon himself; giving themselves over unto sorceries and idolatries, one in one manner, another in another manner, with the result of losing their souls. but the truth is so great, the devil is so deceitful and malicious, and the world so frail and so infamous that i must admit that things cannot be otherwise. let us then open our eyes, and follow that which i shall lay down in the following chapters; and let us not walk in another path, w

ABRAMELIN2

soon be discovered (by you. it of abramelin the mage 105 is certain, however, that if he who operateth be instructed in the true and sacred magic, like yourself, that he131 could produce no effect upon you; because against the grace of the lord, by whomsoever received, no operation can take effect, whether for good or for evil; but should such be diabolical operations by express pacts and similar sorceries, it is certain that you would soon bring them to shame. chapter xxii (this chapter is only for evil, for with the symbols herein we can cast spells, and work every kind of evil; we should not avail ourselves hereof) all these symbols are to be either buried in the ground, or placed under doors, steps, or buried under paths and other places by which people do pass, or whereon they lean; i

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

a ardata! ia marduk! ia marduk! ia asalluxi! you have chosen me for a corpse. you have delivered me to the skull. you have sent phantoms to haunt me. you have send vampires to haunt me. to the wandering ghosts of the wastes, have you delivered me. to the phantoms of the fallen ruins, have you delivered me. to the deserts, the wastes, the forbidden lands, you have handed me over. open thy mouth in sorceries against me no more! i have handed thine image over into the flames of gibil! burn, mad fiend! boil, mad god! may the burning girra untie thy knots! may the flames of gibil untie your cord! may the law of the burning seize your throat! may the law of the burning avenge me! it is not i, but marduk, son of enki, masters in magick, that commands thee! kakkammu! kanpa! incantation against the

r 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 according to the decree which the gods of the night have issued. it is finished. another binding of the sorcerers (take a co

il, no powder, suffices to save a man from this inquity, save that exorcisms handed down and recited by the able priest. and they work by the moon, and not by the sun, and by older planets than the chaldaens were aware. and in cords, they tie knows, and each is a spell. and if these knots be found, they may be untied, and the cords burnt, and the spell shall be broken, as it is written: and their sorceries shall be as molten wax, and no more. and a man may cry out, what have i don't, and my generation that such evil shall befall me? and it mean nothing, save that a man, being born, is of sadness, for he is of the blood of the ancient ones, but has the spirit of the elder gods breathed into him. and his body goes to the ancient ones, but his mind is turned towards the elder gods, and this i

of the queen ishtar am clothed in terror am armed in fiercesomeness am arrayed with might and the sword i make thee tremble i make thee run afraid i drive thee out i spy thee out i cause thy name to be known among men i cause they house to be seen amoung men i cause thy spells to be heard amoung men i cause thy evil perfumes to be smelt amoung men i unclothe thy wickedness and evil and bring your sorceries to naught! it is not i, but nanakanisurra mistress of witches and the queen of heaven ishtar who command thee! and if these worshippers and sorcerers still come at thee, as it is possible, for their power comes from the stars, and who knows the ways of the stars, thou must call upon the queen of mysteries, nindinugga, who wilt surely save thee. and thou must make incantations with her ti

ALEISTER CROWLEY MAGICK WITHOUT TEARS

til three years later, and from an address of which in 1910 i had not so much as thought of. the date of my adhesion to the o.t.o (which, by the way, upset every principle and plan that i had ever held) is equally certain by virtue of subsequent published writings. now go away and explain that! well i've given you a fair account of some of the principal fascinations; as to the rest, bewitchments, sorceries, inhibitions and all that lot, it is enough if i say that they follow the regular laws of magick; in some, fascination proper plays a prominent part; in others, it is barely more than walking on to say "my lord, the carriage waits" but- even that can be done well or ill, and a small mistake may work a mighty mischief. love is the law, love under will. yours fraternally, 666 chapter xxvi

ALEISTER CROWLEY SEPHER SEPHIROTH

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# the dragon; jackal nt witchcrafts, sorceries myp#k 451 the essence of man md)h t) death )tym the deep, the abyss (gn. 49:25) mwht 452 ardent desire, longing, wish tdmx the crop; the maw nbqrq 453 the animal soul in its fulness (i.e. including the creative entity or ego, chiah; living creature hyx #pn behemoth; beasts twmhb 454 a seal mtwx the gholy ones h (consecrated catamites kept by the priesthood) my#dq continually dymt zaharar

02 the bank of a stream rw)yh tp# an approach *nbrq 1004 the fruit of a tree yielding seed (rz (rz c( yrp grew fat; anointed *n#d 1006 instructions, glaws h (cf. 611) twrt the crown, summit, point; thorn (cf. 140 *cwq the ankles *mylwsrq 1008 winter *prx the breastplate of the high priest *n#x 1009 satan: the adversary *n# 1010 summer *cyq shin: a tooth *ny# craftiness, cunning *myl# witchcrafts, sorceries *myp#k 1011 foundations (ch *ny) the mountain zion *nwyc rh the essence of man *md)h t) the deep, the abyss (gn. 49:25 *mwht 1013 king of terrors *twhlb klm 1014 pertaining to autumn *prwx satan *n+#h demons *nyd# a seal *mtwx the gholy ones h (consecrated catamites kept by the priesthood *my#dq 1016 kether (spelt in full :r:t:k the lobe [of the liver (see 1047) trtwy legs, shanks *myqw#

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

hus at last they come, as did the manichaeans, to find, to their terror, a division even in the one, not that division which we know for the craft of love, but a division of hate, and this, multiplying itself, conflict upon conflict, endeth in hotchpot, and in the impotence and envy of choronzon, and in the abominations of the abyss. and of such the lords are the black brothers, who seek by their sorceries to confirm themselves in division. yet in this even is no true evil, for love conquereth all, and their corruption and disintegration is also the victory of babalon "o my son, know this concerning the black brothers, that cry: i am i. this is falsity and delusion, for the law endureth not exception. so then these brethren are not apart, as they think; but are peculiar combinations of nat

ALEISTER CROWLEY THE SWORD OF SONG

re grist: disciples ache upon the rack. five years i sought: i miss and lack; agony hounds lagoan twist; i peak and struggle and grow thinner, 20 and get to hate the sight of dinner. with sacred thirst, i, soul-hydroptic,1 read levi2 and the cryptic coptic ;3 with anet her-k uaa en ra,4 and atwuynxd arps 25 while good macgregor5 (who taught freely us) bade us investigate cornelius agrippa and the sorceries black of grim honorius and abramelin ;6 while, fertile as the teeming spawn 30 of pickled lax or stickleback, came ancient rituals,7 whack! whack! of rosy cross and golden dawn.8* truth-lover. pentecost the sword of song 26 my mahatma. what price kut humi? oh, how wise grampa must have been, bobbie! i lived, elijah-like, mt. carmel in: all gave me nothing. i slid back 35 to common sense

ALEISTER CROWLEY EQ I 5

ashion some newer, truer passion than even the agony of the violin "the prophet" yes! like a careless breeze, the close caress expands with a sob; the virgins wheel; there glows 19 in the midst a mystical rose["the dancers unfold, and their queen appears" o musical ministress of the dancing violin! in an emerald spangled skin, hooded with harvest hair close-coiled, her serpent eyes hold ineffable sorceries! slender, and full, and straight is she as an almond tree blest by an hermit! her serpent eyes hold ineffable sorceries! slow she sways; her white arms ripple from rosy finger to rosy nipple, ripple and flow like the melody of the flutes and the violins. and! i see! i see- she smiles on me the heart of a million sins, each keener than death! her serpent eyes hold ineffable sorceries "the

ALEISTER CROWLEY EQ I 5

y words that thou wilt take to be the cry of the aethyr, and thou wilt write them down, thinking them to be great secrets of magick power, and they will be only my jesting with thee (here the scribe invoked the angels, and the holy guardian angel of the frater p. the demon replied) i know the name of the angel of thee and thy brother p, and all thy dealings with him are but a cloak for thy filthy sorceries (here the scribe averred that he knew more than the 96 demon, and so feared him not, and ordered the demon to proceed) thou canst tell me naught that i know not, for in me is all knowledge: knowledge is my name. is not the head of the great serpent arisen into knowledge (here the scribe again commanded choronzon to continue with the call) know thou that there is no cry in the tenth aethy

ALEISTER CROWLEY EQUINOX EQ I 2 2

e moon! 202 verily and amen! unhewn the great grim forest menaces. what gardener may dare to prune those woods to build me palaces? so climb, each ledge an infinite stress, lustful as light, as lechery loth, from the brutality of besz to the plumed perjury of thoth! i held him holy. holier both than aught the bearers of the bier, thoum-aesh-neith and auramoth, saw in the hiding-house of fear. the sorceries that span the sphere, the spells that harness star and sun, i whispered in his siren ear- once, twice, and thrice for every one! once, twice, and thrice- the boon's begun! with four and five and six it stirs: with seven the druid dance is done, and death drives home his silver spurs! then- the last leap. what crowning curse can bid that cup of curses brim? how may god's maniac ministers

ALEISTER CROWLEY EQUINOX EQ I 4

ith portraits of masonic worthies past and present- there are no future celebrities; why the omission- historic regalia and charitable institutions. h. k. t. 36 at bordj-an-nus el arabi! el arabi! burn in thy brilliance, mine own! o beautiful! o barbarous! seductive as a serpent is that poises head and hood, and makes his body tremble to the drone of tom-tom and of cymbal wooed by love's assassin sorceries! el arabi! el arabi! the moon is down; we are alone; may not our mouths meet, madden, mix, melt in the starlight of a kiss? el arabi! there by the palms, the desert's edge, i drew thee to my heart and held thy shy slim beauty for a splendid second; and fell moaning back, smitten by love's forked flashing rod- as if the uprooted mandrake yelled! as if i had seen god, and died! i thirst! i

ALEISTER CROWLEY EQUINOX EQ I 6 2

ob out my life into their dangerous deep. who cometh from the mountain as a tower stalwart and set against the fiery foes! who, breathing as a jasmine-laden bower? who, crowned and lissome as a living rose? sharp thorns in thee are set; in me, in me beget the dolorous despair of this desire. thy body sways and swings above the tide of things, laps me as ocean, wraps me round as fire! ye elemental sorceries of song, surge, strenuous and strong, seeking dead dreams, the secret of the shrine; so that she drain my life and being up as from a golden cup, to mingle in her blood, death's kiss incarnadine. who cometh from the ocean as a flower? who blossometh above the barren sea, thy lotus set beneath thee for a bower, thine eyes awakened, lightened, fallen on me? o goddess, queen, and wife! o la

BALANCE J

as there a persian connection with that curious middle name. early photographs and pen and ink drawings of himself compounded the mystery as i came across beautiful images of the artist as a tousled haired bare-footed aesthetic, as a savage and exotic mongol shaman with skulls and altars, and as a princely magickian in the fashionable japanese style of the era, bound up in the rich apparel of his sorceries. i began an ever evolving quest to understand and appreciate the dynamic mystery of his art and life. this new exhibition of his work will give the visitor a chance to acquaint themselves with the extraordinary sensual properties of the artist s work. for i believe that the art of austin spare more so than any other artist i am aware of- is capable of existing on multiple layers of inter

BOOK OF ENOCH

d an angel who stands in it, and that angel distributes them" 65.9] and after this, my great-grandfather enoch took hold of me with his hand, and raised me, and said to me "go, for i have asked the lord of spirits about this disturbance on the earth" 65.10] and he said to me: because of their iniquity, their judgment has been completed, and they will no longer be counted before me; because of the sorceries they have searched out and learnt, the earth and those who dwell upon it will be destroyed. 65.11] and for these, there will be no place of refuge, for ever, for they showed to them what is secret, and they have been condemned; but not so for you, my son; the lord of spirits knows that you are pure and innocent of this reproach concerning the secrets. 65.12] and he has established your n

DEMONIC BIBLE

cription. rituals dealing with the invocation of spirits of the dead and resurrection of corpses as well as magical seals, charms, and spells have been omitted from this book in order to avoid such things being used foolishly by those who have no interest in magic beyond the acquisition of wealth and the satisfaction of vain ambitions. if you desire it the spirits will reveal to you all manner of sorceries whereby you may attain that which you desire. this book provides the key to crossing the gates of hell and becoming one with the forces of darkness. rather than give you spells, charms, and seals for material benefit, this book provides you with the means to acquire these things yourself. initial to performing these rituals, you must take a "bath of purification, a bath in salt water. th

DIABOLUS

lore, az is considered the great whore who played a very important role to her mate, ahriman. in manichaean traditions az was a spirit which made he home in the caves and dark places of the earth, as well as hell. az was considered to have taught demons and arch-fiends how to copulate and act in lewd ways, later teaching the fallen angels how to excite themselves and others sexually. az used her sorceries to produce dragon-children and to then create other demons and daughters who were of her own blood. az was known to have devoured her children and their children, then create more to later devour them as well. and he kissed jeh upon the head, and the pollution which they call menstruation became apparent in jeh the bundahishn, translated by e. w. west az as the demon of death, called con

DONALDTYSON CORONZON

y words that thou wilt take to be the cry of the aethyr, and thou wilt write them down, thinking them to be great secrets of magick power, and they will be only my jesting with thee (here the scribe invoked the angels, and the holy guardian angel of the frater p. the demon replied) i know the name of the angel of thee and thy brother p, and all thy dealings with him are but a cloak for thy filthy sorceries (here the scribe averred that he knew more than the demon, and so feared him not, and ordered the demon to proceed) thou canst tell me naught that i know not, for in me is all knowledge: knowledge is my name. is not the head of the great serpent arisen into knowledge (here the scribe again commanded choronzon to continue with the call) know thou that there is no cry in the tenth aethyr l

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ing, if you touch the four corners of a house, garden or vineyard, with the balasius, it will preserve them from lightning, tempest, and worms. balcoin, marie a sorceress of the basque-speaking pays de labourd who attended an infernal sabbat in the reign of henry iv of france. the indictment against her alleged that she had eaten the ear of a little child at the sabbatic meeting. for her numerous sorceries she was condemned to be burned. balfour, arthur james (1st earl of balfour (1848.1930) british prime minister, classical scholar, and one of the most brilliant and eminent students of psychical research. in 1882, through his sister, the wife of henry sidgwick (first president of the society for psychical research, he became interested in psychic phenomena and the question of survival. in

oubt that the basis of them was a species of mesmeric influence. it has been said that he trusted simply to the laying on of hands, that he charged nothing for his services, and that most of his time was occupied in treating the poor. returning to germany, he was received in most of the towns through which he passed as a benefactor of the human race. some regarded his cures as miracles, others as sorceries, while he himself asserted they were effected by celestial aid. for three years cagliostro remained at strasbourg, honored and praised by all. he formed a strong friendship with the cardinal- archbishop, the prince de rohan, who was fired by the idea of achieving alchemical successes. cagliostro accomplished supposed transmutations under his eyes, and the prince, delighted with the seemi

de marigny entered the stream of occult history after having been arrested and imprisoned. soon after his arrest his wife and her sister were accused of using various enchantments to harm the king, his brother charles, and other barons. their ultimate intention was to free de marigny. the ladies were arrested and along with them jacques dulot, a magician, who was believed to have helped in these sorceries. dulot committed suicide in prison, after his wife was burned. dulot s death convinced many that de marigny was guilty, and the ex-minister was tried and condemned. on april 30, 1315, he was hanged on a gibbet that he had erected during his term of office. the tide of popular opinion turned at the sight of his misfortune, however, and the judges refused to condemn his wife and sister-in

l before the roman governor. oh, full of all subtlety and mischief, said paul in righteous anger, child of the devil, enemy of all righteousness, wilt thou not cease to pervert the right ways of the lord? and, now, behold, the hand of the lord is upon thee, and thou shalt be blind, not seeing the sun for a season. how elymas exercised his talents is not related, nor are the characteristics of his sorceries, but we are told that the sentence of paul immediately took effect, and there fell on him a mist and a darkness; and he went about, seeking some to lead him by the hand. elymus the sorcerer struck with blindness is the title of a famous cartoon by raphael sanzio (1483.1520, from which tapestries in the vatican were executed. emanations supposedly perceived by psychics and identified by s

: fact and legend. cambridge: ravengate press, 1979. fox, robert j. rediscovering fatima. huntington, ind: our sunday visitor, 1982. mcclure, kevin. the evidence for visions of the virgin mary. wellingborough, uk: aquarian press, 1983. mcglynn, thomas. vision of fatima. boston: little brown and co, 1948. fat of the sorcerers it was believed at one time that the devil made use of human fat for his sorceries. witches rubbed themselves with an ointment made from this fat in order to go to the sabbat, a gathering of members of their witchcraft group. other ingredients of the witch unguent were said to be blood of the lapwing and bat, soot, aconite, and deadly nightshade. francesco-maria guazzo, author of compendium maleficarum (1608) states that the witch unguent was made from a thick stew of

er (1912, visible and invisible (1923, spook stories (1928, and more spook stories (1934. a representative selection was published as the horror horn (1974. blackwood specialized in occult fiction that drew upon his own psychic sensitivity. john silence (1908) is based on the casebook of an occult detective. some of blackwood s best stories are the wendigo (about a demon of lonely places, ancient sorceries (about cats and their witches, the man whom the trees loved (about the absorption of a man into nature, and the transfer (on psychic vampirism, but he also wrote many other stories with psychic and ghostly themes. these are included in such collections as tongues of fire (1924, the lost valley (1910, pan s garden (1912, incredible adventures (1914, and day and night stories (1917. his ow

it serveth otherwise than for to launce, cut and dismember withal; iremonger, lucille (d oyen) encyclopedia of occultism& parapsychology. 5th ed. 808 for take the knife or dagger, an make an ymaginerie circle two or three times round with the point thereof upon a young child or an elder bodie, and then goe round withall about the partie as often, it is a singular preservative against all poysons, sorceries, or enchantments. also to take any yron naile out of the coffin or sepulchre wherein man or woman lieth buried, and to sticke the same fast to the lintle or side post of a dore, leading either to the house or bed-chamber where any dooth lie who is haunted with spirits in the night, he or she shall be delivered and secured from such phanasticall illusions. moreover, it is said, that if on

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

mposition, but robert bell, the celebrated dramatist, writing in the cornhill magazine, was satisfied that the phenomena were genuine spirit manifestations. sources: barkas, thomas p. outlines of ten years investigations into the phenomena of modern spiritualism. london, 1862. the marsi according to pliny, these people of ancient italy were from the earliest times skilled in magical practices and sorceries. they were able to charm poisonous serpents by means of songs. st. augustine also wrote: one would think that these animals understood the language of the marsi, so obedient are they to their orders; we see them come out of their caverns as soon as the marsian has spoken (see also psylli) martel, linda (1956.1961) remarkable child spiritual healer. she was born handicapped, and although

al 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 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 d

ng with irons being generally the last torture applied. in some cases a diabolic contrivance called the witches bridle was used. the bridle encircled the victim s head while a pronged iron bit was thrust into the mouth, piercing the tongue, palate, and cheeks. in cases of execution, the victim was usually strangled and her body later burned at the stake. witches were accused of a great variety of sorceries. common offenses were bewitching milk cattle by turning their milk sour or curtailing the supply, raising storms, stealing children from their graves, and promoting various illnesses. a popular device was to make a waxen image of the victim, thrust pins into it, and sear it with hot irons, all of which the victim was supposed to feel. upon domestic animals witches cast an evil eye, causi

he story of the sibylline books or the passage in acts xix, 19; not a few of them that practised curious arts brought their books together, and burned them in the sight of all. it is curious to find the charm for raising hatred was practically the same among the semites and the peoples of hungary and the balkan states.that is, through the agency of the egg of a black hen. we find, too, many minor sorceries the same among the semites as among european races. to be invisible was on attainment much sought after, and it was thought that if one wore a ring of copper and iron engraved with certain magic signs this result would be secured. the heart of a black cat, dried and steeped in honey, was also believed to be effective (for various instances of potent enchantments, see solomon) sympathetic

n offered the disciples money to procure a similar power. but peter sternly rebuked him for seeking to buy the gift of god with money (a practice afterward called simony) and bade him pray that his evil thought might be forgiven, whereupon the already repentant simon said, pray ye to the lord for me, that none of these things which ye have spoken come upon me. though we are not told in detail the sorceries with which simon was supposed to have bewitched the people of samaria, certain early ecclesiastical writers have left a record of his doings. they claimed that he could make himself invisible when he pleased, assume the appearance of another person or of one of the lower animals, pass unharmed through fire, cause statues to come alive, make furniture move without any visible means of imp

that he could make himself invisible when he pleased, assume the appearance of another person or of one of the lower animals, pass unharmed through fire, cause statues to come alive, make furniture move without any visible means of imparting motion, and perform many other miracles. in explanation of his desire to possess the apostles power of working miracles, he is said to have affirmed that his sorceries took a great deal of time and trouble to perform, owing to the necessity for a multitude of magical rites and incantations, while the miracles of the apostles were accomplished easily and successfully by the mere utterance of a few words. the adept from whom simon was supposed to have learned the art of magic was dositheus, who pretended to be the messiah foretold by the prophets and who

ch are quite the opposite of those they had desired. at other times they content themselves with concentrating their attention for a while upon one of their charms, and i have no doubt that occasionally they are sincere in desiring to solve some perplexing problems. one of the chief duties of the wizard is to arrange the weather to suit his clansmen. if they want rain it is to him they apply. his sorceries are of such a kind that they may be extended over a long period. he is never lacking in excuses, and so, while apparently busy in combating the opposing forces which are hindering the rain, he gains time to study weather signs. he will never or rarely venture an opinion as to the expected change until he is nearly certain of a satisfactory result. any other indian could foretell rain wer

GOETIA LUCIFERIAN

urning and flaming pentacle, then at the command of the magician takes the shape of a man. decarabia instructs the sorcerer on astral and dream shape shifting, how one may transform into a bird or bat, to fly forth and discover darker places of the earth, as well as coming before the magician and acting in the natural way in which birds do. decarabia teaches also the use of stones and elements in sorceries. he governs 30 legions of spirits and is a mighty marquis. 72* seere seere/sear/seir is the seventieth spirit who is a might and powerful prince, who is under amaymon, the king of the east. seere appears in the form of a beautiful and angelic male, who rides upon a winged horse. he is a powerful angel who brings the sorcerer s will to flesh quickly, and will disappear until you are ready

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

oned p. 1112. to me these famous shirts of fate seem connected with the threads and webs of the norns and dame holda. a magic weaving and spinning was probably ascribed to witches, who in sup. i, 824 are called field-spinsters; and burchard's allusions to the superstition' in lanificiis et ordiendis telis' are worth comparing, sup. c, int. 52, and p. 193. hincmar of rheims (0pp. 1, 656) speaks of sorceries' quas superventas feminae in suis lanificiis vel textilibus operibus nominant; again p. 654' quidam etiam vestibus carminatis induebantur vel cooperiebantur^ a similar thing is the magic and spell in the case of swords, conf. p. 687-8 (see suppl. there may be magic in the mere look, without bodily contact, what our old speech called entsehen (p. 1035, ital. gettare gli sguardi, neapol. j

t mir uf den rehten fuoz, so wirt iu iuwer siihte buoz('twill boot your sickness; ir suit iuch in daz bette legen und suit iuch niergen regen (not stir, biz daz ir derhitzet (till you get warm) und ein wenc (a little) erswitzet, so ezzet drithalp rockenkorn (2a grains of rye, so wirt iuwer suht gar verlorn' eenn. 12183 'strecket inch nider, und idt inch mezzen' this measuring is also quoted among sorceries (sup. d, 38 r. 140 r. measuring. strewing ashes. 1165 pregnant women measure a unck the length of the saint's image, and tie it round their body (f, ol. wier's arzneibuch p. 31-3 mentions a disease called in the treves country naclit-grif (brought on by the grip of a night-spirit; to ascertain its presence, you proceed thus: draw the sick man's belt about his naked body, lengthwise and b

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

dskr. for nord. oldk. 2, 294, following westerdahl. conf. bjaraan, a magic utensil, chap. xxxiv. need-fiee. 609 brought him to beggary, and that he dared not say those words again. the whole country believed him accursed (see suppl. in the highlands, and especially in caithness, they now use needfire chiefly as a remedy for preternatural diseases of cattle brought on by witchcraft.1 to defeat the sorceries, certain persons who have the power to do so are sent for to raise the needfire. upon any small river, lake, or island, a circular booth of stone or turf is erected, on which a couple or rafter of a birchtree is placed, and the roof covered over. in the centre is set a perpendicular post, fixed by a wooden pin to the couple, the lower end being placed in an oblong groove on the floor; an

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

ly vanished in 1781, and not far away was the half-rotted cottage where goody fowler, the witch, had brewed her ominous potions still earlier. the region had been settled in 1692 by fugitives from the witchcraft trials in salem, and even now it bore a name for vaguely ominous things scarcely to be envisaged. edmund carter had fled from the shadow of gallows hill just in time, and the tales of his sorceries were many. now, it seemed, his lone descendant had gone somewhere to join him! in the car they found the hideously carved box of fragrant wood, and the parchment which no man could read. the silver key was gone- presumably with carter. further than that there was no certain clue. detectives from boston said that the fallen timbers of the old carter place seemed oddly disturbed, and someb

IRISH WITCHCRAFT AND DEMONOLOGY

d that she had acted as a "medium (mediatrix) between her and the said robert. she declared that although she herself was mistress of the black art, yet she was as nothing in comparison with the dame from whom she had learnt all her knowledge, and that there was no one in the world more skilful than she. she also stated that william outlawe deserved death as much as she, for he was privy to their sorceries, and for a year and p. 39 a day had worn the devil's girdle 1 round his body. when rifling dame alice's house there was found "a wafer of sacramental bread, having the devil's name stamped thereon instead of jesus christ, and a pipe of ointment wherewith she greased a staffe, upon which she ambled and galloped through thicke and thin, when and in what manner she listed" petronilla was ac

partly to place ireland on the same footing as england, a statute was passed by the irish parliament in 1586. shorn of much legal verbiage the principal points of it may be gathered from the following extracts "where at this present there is no ordinarie ne condigne punishment provided against the practices of the wicked offences p. 62 of conjurations, and of invocations of evill spirites, and of sorceries, enchauntments, charms, and witchcrafts, whereby manie fantasticall and devilish persons have devised and practised invocations and conjurations of evill and wicked spirites, and have used and practised witchcrafts, enchauntments, charms, and sorceries, to the destruction of the persons and goods of their neighbours, and other subjects of this realm, and for other lewde and evill intents

KETAB E SIYAH

its own brilliance. upon the earth i shall myself create that race by the power of creation, won from god upon the field before the gates of heaven. they shall be as giants upon earth, their tread shall resound like thunder, their voices like clear trumpets heralding the new age. their eyes shall flash with fire and their arms reach across the sky's vault to pluck planets from their orbits. with sorceries inconceivable they will reshape existence, resolving what was flawed into a more perfect image. the turrets of high heaven shall be crushed to dust beneath the sandals of satan's children, the elohim slain by flame and steel. to me it falls, having wrested from my father the power 137 to enforce this potent will of mine and to the shedim to ensure the flowering of fancy. to the infant ra

hose hidden paths, winding like some stealthy serpent to sun-lit lands. in silence did the host go forth, unheard now by high heaven, ignorant of its doom. amongst stones and bones and jewels they went without song or drum or horn, by a thousand diverse paths. i followed the upward gradient of the floor to the lands of light so many leagues above, as i went gathering to myself such strength as my sorceries required to achieve the end i sought. baalzebub and ishtar went at my side and together we rehearsed the incantations of the charm that we three were to work for even such as the ancient archons could not forge alone their original work of making. now, with quiet languor did gates of the passages swing open that once more the shedim glimpsed the moon. 138 into the night, illumined by the

ative to give life to a new race who shall reverse all wrong and make new the universe decaying. 146 they shall tread amongst the stars as giants and they shall be as giants upon earth, their tread shall resound like thunder, their voices like clear trumpets heralding the new age. their eyes shall flash with fire and their arms reach across the sky's vault to pluck planets from their orbits. with sorceries inconceivable they will reshape existence, resolving what was flawed into a more perfect image. and from the universe's wreck give new form and set once more into order the entropic. that then shall there be only increase and the once-threatened ruin fade as but a dream. this race i now give form and name, forged from my own flesh, imbued with my power. i name this tribe of kings, nephil

creative to give life to a new race who shall reverse all wrong and make new the universe decaying. they shall tread amongst the stars as giants and they shall be as giants upon earth, their tread shall resound like thunder, their voices like clear trumpets heralding the new age. their eyes shall flash with fire and their arms reach across the sky's vault to pluck planets from their orbits. with sorceries inconceivable they will reshape existence, resolving what was flawed into a more perfect image. and from the universe's wreck give new form and set once more into order the entropic. that then shall there be only increase and the once-threatened ruin fade as but a dream. this race i now give form and name, forged from my own flesh, imbued with my power. 149 i name this tribe of kings, ne

his keen eyes perceived within the shadows of the trees, dark shapes moving here and there, wolves and tigresses fierce, savage guardians that stood watch over the forms that slept beneath the leafy roof of the forest, bound to such duty by shedim spell, woven by baalzebub and ishtar before they made flight. 154 now to the river went raphael and at its bank, before the water, sat and cast certain sorceries upon the waves that in the waters of the brook were seen the night's testament to the deeds that shedim wrought within the valley's confines and all was known to raphael and he was afraid. now, on flaming wings, ascending he made his own speed to high heaven's gates and, there passing its towers that watched the approach thither, flew swift through the gates thrown open before him as he

stern sky once more dissolving into the embers of the dusk and as the crimson sky elapsed to purple twilight, raphael, by some long and curving route did go unmarked around the shedim camp and went on swift wing into the valley where yet, amongst the trees, slept man and woman, unknowing of what passed without the border of their small dominion and of all save their infant dreams. now with strong sorceries he undid those charms that the shedim wrought to bind the beasts that held watch over the lovers' sleep. then, the sentries then dismissed from watch, he made approach unto the slumb'ring pair and, with a gentle hand, aroused them from their rest. now, appearing as a shining giant before them, clad in resplendent light and of awesome aspect, tiger-headed, eagle-wings spread so wide that

e two and twenty hundred humiliations he devised to wreak upon their bright-mailed warriors and which or other part the crows would so enjoy. now the sun, passing the post of noon, did continue on its path, descending from the sky into the western reaches of the azure vault 173 without hope of the confrontation's resolution. even as day's embers died, to seek new advance, my strength recalled new sorceries did i now work. once more with magicks of no little power did i effect the transformation of my form as once i had done before the gates of heaven to match and best the elohim-king in war and that fatal contention that i had won but at so dear a cost to my intention. that same magic that had first led me here to this uncertain enterprise that i now worked, i employed stretching and worki

LIBER ALEPH

thus at last they come, as did the manich ans, to find, to their terror, a division even in the one, not that division which we know for the craft of love, but a division of hate. and this, multiplying itself, conflict upon conflict, endeth in hotchpot, and in the impotence and envy of choronzon, and in the abominations of the abyss. and of such the lords are the black brothers, who seek by their sorceries to confirm themselves in division, yet in this even is no true evil, for love conquereth all, and their corruption and disintegration is also the victory of babalon. n liber aleph vel cxi 140 ei rhapsodia de domina nostra (rhapsody on our lady) lessed be she, ay, blessed unto the ages be our lady babalon, that plieth her scourge upon me, to mega qhrion, to compel me to creation and to de

LIBER LXVII THE SWORD OF SONG

tes are grist: disciples ache upon the rack. five years i sought: i miss and lack; agony hounds lagoan twist; i peak and struggle and grow thinner, and get to hate the sight of dinner. with sacred thirst, i, soul-hydroptic,1 read levi2 and the cryptic coptic ;3 with anet. her-k uaa en ra,4 and atwoynxd arps while good macgregor5 (who taught freely us) bade us investigate cornelius agrippa and the sorceries black of grim honorius and abramelin ;6 while, fertile as the teeming spawn of pickled lax or stickleback, came ancient rituals,7 whack! whack! of rosy cross and golden dawn.8* truth-lover. 5 10 15 20 25 30 poem dissimilar to its predecessor. will it lead somewhere this time? reflections on the weather, proper to beginning a conversation in english. autobiography of bard. lehrjahre. wand

MICHAEL FORD WITCHMOON

taking which involved the goddess babalon, for which opened the 6 6 gates of hecate and lilith. this work is seen by me personally as a manifestation and gift for these forces, which both myself and elda isela continue to work with. our approach towards witchcraft is based in nature, that each sabbath is a time of tuning ourselves in with its tides and changes as well as reaffirming our paths and sorceries. the sethanic/luciferian path is founded at least with the version we provide as one of many paths, that in this definition the idea of chaos magick comes to mind. the workings of the witch moon are of the left hand path, gathering hidden knowledge for the development of the individual and the alchemical process of self-deification. the work of austin osman spare is of particular interes

of the dark matter of the brain. by mastering and learning to control by will the essence of the self, one can be open to the vast abyss beyond the mind. take careful note that the abyss reflects the brain and its contents; one who dives the abyss simultaneously with another will rarely see the same things. what is seen will reflect the realities and illusions of the individual mind. many of the sorceries of the human lineage are descended from the great abyss known as da ath, the stronghold of esoteric knowledge. when diving into da ath take a great astral weapon, as strong as your will and as swift as your mind. great afterlife survival techniques which have been discovered and remain as possibilities were obtained from the flight through the mouth of choronzon, through the abyss. qlipo

spiral staircase to another dimension. a detailed tradition, the witches sabbat mystery which yelg paterson, spare's initiator and witch mother passed on to a young aos. descended from 100 100 a line of salem witches, yelg paterson carried enormous individual power through which, according to aos, she could project images into a dark corner while the astonished observers would stare intently. the sorceries woven by yelg and eventually aos would incarnate in the art and writings of spare. this would provide a window for this current to manifest. to understand the system of zos kia in its mental expression, one must refer to his art. his writings give only a secondary view of the magickal worlds. the sabbat can be obtained through his paintings and drawings, each line causing a psychonautic

thyself! 144 144 the witches sabbat doctrine and the darkside spheres of the qlipoth in my personal workings with the coven maleficia- which consisted of my wife, soror davcina (elda isela ford) and at one time two other individuals- our undertakings were based on the path workings which led me to qlipothic elementals. these entities could and did provide knowledge and inspiration concerning the sorceries of which they were born. many of these elementals within the qlipoth already existed in a previous form within the abyss. the path workings only gave them a knowable identity, by which we may associate with them. the guardian of the qlipoth and the abyss is choronzon, so it is highly recommended that the sorcerer be strong and sound of mind and body before attempting to enter and pass th

MICHAEL W FORD NOX UMBRA

on by understanding time flow. act accordingly. in hell, arezura- you are building your black tower, your spirit dwelling which is your comfort and dreaming home. time means nothing here, but as your journey to the physical world and your earthly body, change it accordingly. you will now seek to emerge in the physical world. emerging from the gates "as i strengthen myself inflame and shadow of my sorceries, i do understand who and what i am and i know what i wish to become. in opposition i am of the sun and the moon. al-dajjal and lilith-born. i am wolf and bat, in dreams i may walk in secrecy, by kunda- who is drunk from the blood of sheep i become! as i stand at the head of arezura- i enter in flesh the material world to manifest my desires- to become, advance and change the world accord

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

ithout will, never to open a book on magic, to close this one if they have opened it, to turn a deaf ear to those who talk of the occult sciences, to deride them, never to believe in them and to drink water as said the great pantagruelist magician, the excellent cure of meudon. as for the wise. and it is time that we turned to them after making an allowance for the foolish. they have scarcely any sorceries to fear save those of fortune; but seeing that they are priests and physicians, they may be called upon to cure the bewitched, and this should be their method of procedure. they must persuade such a person to do some act of goodness to his tormentor, render him some service which he cannot refuse, and lead him directly or otherwise to the communion of salt. a person who believes himself

RUBY TABLET OF SET

. 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, debauchery, cowardice, treachery and alien sorceries everywhere except in their own heads. to think that satanism is to be found in the reversal of some words or the inversion of a symbol is the worst kind of dyslexia, and there is no cure for this, save for a good long stare in the mirror. footnotes 1. this is known as the whorfian position, after the linguist/psychologist benjamin l. whorf. see geroge lakoff's women, fire and dangerous t

nd purpose becomes merely a rote exercise, hence an excuse for the mind to not think! true to the objective universal-unifying principle of nuit, crowley went on to propose intellectual separateness [from nuit. ironically the central feature of harwer, whose aeon he was inaugurating] as the ultimate "evil. in liber aleph he observed "and of such the lords are the black brothers, who seek by their sorceries to confirm themselves in division. know this concerning the black brothers that cry: i am i. this is falsity and delusion, for the law endureth not exception. so then these brethren are not apart, as they think; but are peculiar combinations of nature in her variety" alas for those who think that mere insistence upon a law can make its violation impossible! quite the contrary: were it no

SALMANRUSHDIE THESATANICVERSES

s- yes- goatishness. increasing quantities of green mouthwash were required to keep his breath within acceptable limits. it really was too grievous to be borne. his presence in the house was a continual thorn in the side of hind, in whom regret for the lost income mingled with the remnants of her initial terror, although it's true to say that the soothing processes of habituation had worked their sorceries on her, helping her to see saladin's condition as some kind of elephant man illness, a thing to feel disgusted by but not necessarily to fear "let him keep out of my way and i'll keep out of his" she told her daughters "and you, the children of my despair, why you spend your time sitting up there with a sick person while your youth is flying by, who can say, but in this vilayet it seems

SATANGEL

vided those that possess such tendency with more determination in its passing. the events that took place there, with especial reference to the trials of bury st.edmunds, essex, were a direct inspiration to the trials of salem, essex, new england. and so the trail leads onwards. the merging of catholic and pagan beliefs in witchcraft and magick generally may also be observed in vodu, macumba, the sorceries of malysia, in the secrets of the princes of little egypt, in the observances of the bonesmen, horse whisperers and blacksmiths, the toad witches, in the satanic cults of russia and teutonia, the luciferian traditions, brujeria, stregeria, rosicrucianism, the golden dawn, thelema, and (according to some) in the rites and observances of freemasonry, as it may be seen in what might be patr

cal 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 children' may in fact be instruction to the magical use of non-procreative sex, classically either masturbatory, homosexual, or during the menstrual cycle of the sorceress. although these are perversions of catholic iconography, they are not inversions in the sense of satanism. the power of god, jesus, the virgin mary, the archangels, thrones, dominations, pow

is not dead which can eternal lie, and in strange aeons even death may come to die. this grimoire has its origins in the fictional horror stories of h.p.lovecraft, published in the 1920s. strangely, various claims have been made that the book has been discovered. it has been published in various editions, and modern practitioners of the arts of delusion and illumination have performed successful sorceries based on these fictional ideas. it has thus become an issue of some controversy. yet, from another perspective, we know little of the true histories of any of the classical grimoire. what is significant is that the magick works k even if the rituals are based on complete fraud. their formula has been copied from the goetic 'merely the names have been changed. the symbol system of the cth

SIR WALLIS BUDGE EGYPTIAN MAGIC

years she filled egypt with her temples and with figures of animals; she also made figures of men in the form of the dwellers in the countries round about egypt, and in syria, and in the west, and of the beasts which they rode. in the temples she collected all the secrets of nature and all the attracting or repelling powers which were contained in minerals, plants, and animals. she performed her sorceries at the moment in the revolution of the celestial bodies when they would be amenable to a higher power. and it came to pass that if an army set out from any part of arabia or syria to attack egypt, the queen made the figures of its soldiers and of the animals p. 23 which they were riding to disappear beneath the ground, and the same fate immediately overtook the living creatures which the

SORCERIES OF ZOS

were degenerate survivals of a pre-human phase of our planet's history generally- though mistakenly- classified as atlantean. the characteristic that distinguished them from the others of their kind was the ability to project consciousness into animal forms, and the power they possessed of reifying thought-forms. the bestiaries of all the races of the earth are littered with the results of their sorceries. they were non-human entities; that is to say they pre-dated the human life- wave on this planet, and their powers- which would today appear unearthly- derived from extra-spatial dimensions. they impregnated the aura of the earth with the magical seed from which the human foetus was ultimately generated. arthur machen was, perhaps, near the truth of the matter when he suggested that the

interpretation of the tarot (the book of thoth, which he produced in collaboration with frieda harris in 1944. dali's shak-ti gala- was the channel through which the inspiring creative current was fixed or visualized in some of the greatest paintings the world has seen. and in the case of austin osman spare, the fire snake assumed the form of mrs. paterson, a self-confessed witch who embodied the sorceries of a cult so ancient that it was old in egypt's infancy. spare's grimoire is a concentration of the entire body of his work. it comprises, in a sense, everthing of magical or creative value that he ever thought or imagined. thus, if you posses a picture by zos, and that picture contains some of his sigillized spells, you possess the whole grimoire, and you stand a great chance of being s

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

power to change one thing into another. alchemists could not change base metals into gold, and witches could not shapeshift into animals. church punishment of those who persisted in practicing magic or witchcraft remained virtually nonexistent until exaggerated claims of the powers of the cathar sect reached the ears of the papacy. according to startling reports, the cathars were practicing foul sorceries, 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

THE KEY TO THE MYSTERIES

ment of the great work. at this word, the vulgar hastened to cross themselves, and to hide their eyes, but the initiates of the cult of hermes-pantheos understood the allegory, and were very careful not to explain it to the profane. mr. de mirville, in a book to-day almost forgotten, though it made some noise a few months ago, gives himself a great deal of trouble to compile an account of various sorceries, of the kind which fill the compilations of people like delancre, delrio, and bodin. he might have found better than that in history. and without speaking of the easily attested miracles of the jansenists of port royal, and of the deacon paris, what is more marvellous than the great monomania of martyrdom which has made children, and even women, during three hundred years, go to executio

THE NECRONOMICON SIMON VERSION

a ardata! ia marduk! ia marduk! ia asalluxi! you have chosen me for a corpse. you have delivered me to the skull. you have sent phantoms to haunt me. you have send vampires to haunt me. to the wandering ghosts of the wastes, have you delivered me. to the phantoms of the fallen ruins, have you delivered me. to the deserts, the wastes, the forbidden lands, you have handed me over. open thy mouth in sorceries against me no more! i have handed thine image over into the flames of gibil! burn, mad fiend! boil, mad god! may the burning girra untie thy knots! may the flames of gibil untie your cord! may the law of the burning seize your throat! may the law of the burning avenge me! it is not i, but marduk, son of enki, masters in magick, that commands thee! kakkammu! kanpa! incantation against the

r 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 according to the decree which the gods of the night have issued. it is finished. another binding of the sorcerers (take a co

il, no powder, suffices to save a man from this inquity, save that exorcisms handed down and recited by the able priest. and they work by the moon, and not by the sun, and by older planets than the chaldaens were aware. and in cords, they tie knows, and each is a spell. and if these knots be found, they may be untied, and the cords burnt, and the spell shall be broken, as it is written: and their sorceries shall be as molten wax, and no more. and a man may cry out, what have i don't, and my generation that such evil shall befall me? and it mean nothing, save that a man, being born, is of sadness, for he is of the blood of the ancient ones, but has the spirit of the elder gods breathed into him. and his body goes to the ancient ones, but his mind is turned towards the elder gods, and this i

of the queen ishtar am clothed in terror am armed in fiercesomeness am arrayed with might and the sword i make thee tremble i make thee run afraid i drive thee out i spy thee out i cause thy name to be known among men i cause they house to be seen amoung men i cause thy spells to be heard amoung men i cause thy evil perfumes to be smelt amoung men i unclothe thy wickedness and evil and bring your sorceries to naught! it is not i, but nanakanisurra mistress of witches and the queen of heaven ishtar who command thee! and if these worshippers and sorcerers still come at thee, as it is possible, for their power comes from the stars, and who knows the ways of the stars, thou must call upon the queen of mysteries, nindinugga, who wilt surely save thee. and thou must make incantations with her ti

THE HOLY BIBLE KING JAMES VERSION

8 therefore hear now this [thou that art] given to pleasures, that dwellest carelessly, that sayest in thine heart, i [am] and none else beside me; i shall not sit [as] a widow, neither shall i know the loss of children: 47:9 but these two [things] shall come to thee in a moment in one day, the loss of children, and widowhood: they shall come upon thee in their perfection for the multitude of thy sorceries [and] for the great abundance of thine enchantments. 47:10 for thou hast trusted in thy wickedness: thou hast said, none seeth me. thy wisdom and thy knowledge, it hath perverted thee; and thou hast said in thine heart, i [am] and none else beside me. 47:11 therefore shall evil come upon thee; thou shalt not know from whence it riseth: and mischief shall fall upon thee; thou shalt not be

dge, it hath perverted thee; and thou hast said in thine heart, i [am] and none else beside me. 47:11 therefore shall evil come upon thee; thou shalt not know from whence it riseth: and mischief shall fall upon thee; thou shalt not be able to put if off: and desolation shall come upon thee suddenly [which] thou shalt not know. 47:12 stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail. 47:13 thou art wearied in the multitude of thy counsels. let now the astrologers, the stargazers, the monthly prognosticators, stand up, and save thee from [these things] that shall come upon thee. 47:14 behold, they shall be as stubble; the fire shall burn them; they shall no

their tails [were] like unto serpents, and had heads, and with them they do hurt. 9:20 and the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: 9:21 neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. 10:1 and i saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow [was] upon his head, and his face [was] as it were the sun, and his feet as pillars of fire: 10:2 and he had in his hand a little book open: and he set his right foot upon the sea, and [his] left [foot] on the earth, 10:3 and cried with a loud voi

l be heard no more at all in thee; and no craftsman, of whatsoever craft [he be] shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee; 18:23 and the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. 18:24 and in her was found the blood of prophets, and of saints, and of all that were slain upon the earth. 19:1 and after these things i heard a great voice of much people in heaven, saying, alleluia; salvation, and glory, and honour, and power, unto the lord our god: 19:2 for true and righteous [are] his judgments: for he hath judged the great whore, which di

TURNER ROBERT ARBETEL OF MAGICK

1655. 1 the preface to the unprejudiced reader as the fall of man made himself and all other creatures subject to vanity; so, by reason thereof, the most noble arid excellent arts wherewith the rational soul was indued, are by the rusty canker of time brought unto corruption. for magick itself, which the ancients did so divinely contemplate, is scandalized with bearing the badge of all diabolical sorceries: which art (saith mirandula) pauci intelligunt, multi reprehendunt& sicut canes ignotos semper allatrant: few understood, many reprehend, and as dogges barke at those they know not: so doe many condemn and hate the things they understand not. many men there are, that abhor the very name and word magus, because of simon magus, who being not magus, but goes, that is, familiar with evil spi

ation; but without the said faith preceding it, it lieth in obscurity. nevertheless, if any one will use them for a memorial, and not otherwise, and as a thing simply created by god to his purpose, to which such a spiritual power or essence is bound; he may use them without any offence unto god. but let him beware, lest that he fall into idolatry, and the snares of the devil, who with his cunning sorceries, easily deceiveth the unwary. and he is not taken but onely by the finger of god, and is appointed to the service of man; so that they unwillingly serve the godly; but not without temptations and tribulations, because the commandment hath it, that he shall bruise the heel of christ, the seed of the woman. we are therefore to exercise our selves about spiritual things, with fear and tremb

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