Michael Wynn's Occult Reference Library
SPELL,SPELLS

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ud it states,"nothing is meant to be, for it is us who makes what is meant to be. these concepts alone, seen as a whole, should shed light upon the aspiring student of "making life conform to will. it is the right, or even the obligation if you will, of the occultist to maintain the balance of the universe. with this you may see a deeper concept on the difference between performing a ritual and a spell. rituals allow energies to manifest with the flow of the universe. spells, although they too may be powerful, most of the time aren't in conjunction with one's true will. with this balance obtained through ritual comes the true secret meaning of "going with the flow. sound familiar? it should. now comes the catch to all of this. in ritual, the energies invoked or banished are just as real as

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

in snorri 104. 105, the wolfs head with which heimdall was killed is called' miotusr heimsallar' and the sword is' mans miotusr; so in eornald. sog. p. 441 'manna miotusr (see suppl. in mhg. too, the poets use mezzan of exquisite symmetry in creating: do sin (wunsch's) gewalt ir bilde mciz; troj. 1962c. got selb in^ jane pater! cato 134; but what can di-^sunapiter mean in the remarkable conjuring-spell, cato 160? god. 2; riclieii fixiudoii was, do er ir lip als chcnc maz; miyc. 2, 18g. er sol 7.e: rehte lauge mczzcn, der an si so cbcne maz, daz er an si zer werlte nie uach voueni wunsclie weder des nocli des vergaz; ms. 1, 154. got der was in frijiden, do er dicli als cbcne maz; ms. 1, 22' wer kunde in so gemezzen, tit. 130. 1. anders denne got uns maz, do er ze werke ilber mich gesaz, par

in lacomblet, no. 203-4. zio. 199 no. 115 (1201) mons martis; no. 153 (1219 mersberch; no. 167 (1222) eresberch; no. 179 (1228) mons martis; no. 186 (1229) mons heresberg; no. 189 (1230) mons martis and mersberg. mons martis was the learned name, mersberg the popular, and eresberg the oldest. as mons and castellum are used by turns, berg and burg are equally right. widukind 2, 11 and dietmar 2, 1 spell hercshurg and eresburch, when they describe the taking of the place in 938. according to the ann. corb (pertz 5, 8, they are sacred to both ares and hermes]\iars and mercury. the names of plants also confess the god: on. tyfifiola, i daresay after the lat. viola martis, march-violet; tyrhialm (aconitum, otherwise thorhialm, thorhat (helmet, hat, conf. germ, sturmhut, eisenhut, dan. troldhat

r's foal' demo balderes volon' was wrenched out of joint, whereupon the heavenly habitants bestowed their best pains on setting it right again, but neither sinngund and sunna, nor yet frua and folia could do any good, only wodan the wizard himself could conjure and heal the limb (see suppl. the whole incident is as little known to the edda as to other norse legends. yet what was told in a heathen spell in thuringia before the tenth century is still in its substance found lurking in conjuring formulas known to the country folk of scotland and denmark (conf. ch. xxxiii, dislocation, except that they apply to jesus what the heathen believed of balder and wodan. it is somewhat odd, that cato (dere rust. 160) should give, likewise for a dislocated limb, an old eoman or perhaps sabine form of sp

pultar or balder, while 1 that is, really horrowed words, as port, paternal, palace, in which the low germ, makes no change (like that in tirth, father, anil therefore the high germ, stands only one stage instead of two in advance oi latin: i'forte, pfalz &c. such words stand outside the rule of consonant-change. trans^ i have thus far gone on the assumption that phol and balder in the merseberg spell designate one and the same divine being, which is strongly supported by the anak\gy i have pointed out between pholesouwa and baldishagi, pholesbrunno and baldrsbrunnr; and his cultiis must have been very familiar to the people, for the])oem to be able to name him by different names in succession, without fear of being misunderstood. else one might suppose by the names, that phol and balder

o; i do not know whether the slavic word is to be connected with the boh. krt, pol. kret, euss. krot, i.e, the mole^ i should prefer to put into the other name sitivrat the subordinate meaning of sito-vrat, sieve-turner, so that it would be almost the same as kolo-vrat, wheel-turner, and afford a solution of that wheel in krodo's hand; both wheel (kolo) and sieve (sito) move round, and an ancient spell rested on sieve-turning. slav mythologists have identified sitivrat with the hindu sati/dvrata, who in a great deluge is saved by vishnu in the form of a fish, krodo stands on a fish; and vishnu is represented wearing wreaths of flowers about his neck, and holding a wheel (chakra) in his fourth hand^ all these coincidences are still meagre and insecure; but they suffice to establish the high

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

cord, as theosophists call it- is perhaps what made it possible for pyramids to be built at almost the same time in lands as far apart as egypt and south america, and for shamanism to follow similar patterns in unconnected continents. by accessing this source of power, we may create a ritual or use certain crystals without consciously knowing their significance, only to find out that our invented spell closely resembles one from another time or culture; we know how to heal without being taught. gaining such knowledge has been described as 'inner-plane' teaching and if you can trust your own deep intuitions, you need very little formal teaching about magick. if you scry at the full moon or during one of the ancient festivals, by looking into water and letting images form, this deep wisdom w

and earned. we need to add our own will-power to the power we have drawn on. what is more, under the cosmic profit-and-loss scheme, if we ask for a psychic overdraft, we must give back, if not immediately, then at a later date. so when your finances are better or your immediate troubles are passed, you should make a small donation or give time to a worthwhile cause connected with the area of the spell. this balances up the account whose cosmic energies you tapped into. many shamans or witches demand some sort of payment for services, and this is not from avarice, but because all too often if something is not paid for, it is not valued. so be sure that you pay the shaman- especially the cosmic one. this is grass roots magick, but it works. magick for your needs 'enough for my needs and a l

es hedge-witches, from the times when a hedge, often of hawthorn, bounded the witch's home, and it is sometimes said that they are walking on the hedge between two worlds. such a witch may be in the tradition of the village wise women who knew about herbs and about the cycles of nature and used the implements of their kitchens rather than ceremonial tools. she may also be gifted in divination, in spell-casting and in astral projection. usually a woman, but occasionally a man, the solitary witch practises eclectic magick drawn from a variety of traditions. in the further reading section on page 301, you will find some suggested books in which you can read about some of these different traditions. those expert in brews and potions are also called kitchen witches. indeed, many of our grandmot

own in pots or in gardens and chopped in a mortar and pestle. fresh herbs have more immediate energies than dried, though the latter are better in sachets and poppets. always bear in mind that the magick is in you, not in your tools, and a wand cut from a fallen hazel or willow branch in the right hands can be more magical that the most elaborate crystal-tipped one purchased from a new age store. spell casting spell casting is part of some, but by no means all, wiccan activities. most spells are carried out with the purpose of changing someone's life for the better or sending healing energies to others. for example, love magick could, if you wish to bring love into your life, be focused on increasing the love in the world, thereby attracting love in its many forms, and not just romance. mo

have said that magick comes from within the individual, as a spontaneous expression of a higher force. this is not to suggest that it is entirely haphazard, however. in this chapter we shall look briefly at some general aspects of its theory and practice. at the end, i have included a simple ritual to illustrate some of these points. folk magick and ritual magick whether you are casting a simple spell, using items from your kitchen cupboard, or performing a complicated group ceremony, the source of the power behind it is the same. every spell or ritual involves channelling the life force that runs through all forms of existence and transforming it into higher spiritual energies. these spiritual powers include our own evolved self, which some say is formed through many lifetimes, and the h

ABRAMELIN3

s of b a squares from a square of c f squares. ionek means thy dove. no. f consists of b g squares from a square of c f. bacur= firstborn. of abramelin the mage 184 the twenty-second chapter. his 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( b) to cast spells upon men( c) to bewitch beasts( d) to cast a spell upon the liver( e) this symbol should never be made use of( f) to cast a spell upon the heart( g) upon the head and other parts of the body (1) q e l a a d i m e l a d i m q q (2) b e h e m o t e h e m o t q q o e n (3) m e b a s i m e b a s i m q q q q (4) c a s e d a z o t e b o r o s e t o s a d e b a c the sacred magick 185 notes to chapter xxii (a) the symbols of this chapter are manife

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

roper translation is in poetry, art and music. 16. if you examine the highest poetry in the light of common sense, you can only say that it is rubbish; and in actual fact you cannot so examine it at all, because there is something in poetry which is not in the words themselves, which is not in the images suggested by the words 'o windy star blown sideways up the sky' true poetry is itself a magic spell which is a key to the ineffable. with music this thesis is so obvious as hardly to need stating. music has no expressed intellectual content whatever, and the sole test of music is its power to exalt the soul. it is then evident that the composer is himself attempting to express in sensible form some such sublimities as are attained by those who practise magick and yoga as they should. 17. t

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

ctorious from the battle of life to be received with tender kisses by some green-robed archangel, and crowned with mystic vervain in the emerald gateway of the golden city of god. vii. and now the cafe is beginning to fill up. this little room with its dark green woodwork, its boarded ceiling, its sanded floor, its old pictures, its whole air of sympathy with time, is beginning to exert its magic spell. here comes a curious child, short and sturdy, with a long blonde pigtail, with a jolly little old man who looks as if he had stepped straight out of the pages of balzac. handsome and diminutive, with a fierce mustache almost as big as the rest of him, like a regular little spanish fighting cock--frank, the waiter, in his long white apron, struts to them with the glasses of ice-cold pleasure

ALEISTER CROWLEY ACROSS THE GULF

; for he had traced me to the garden. and when they beheld the ring of the holy ancient man the astrologer they trembled; and the lord of the house threw a chain of gold around my neck, while his lady gave me her own silken scarf, broidered with the loves of isis and nephthys, and of apis and hathor. nor did any dare to take from me the little bone that i had won so dearly; and with it i made the spell of the elixir, and beheld the starry abodes ofduant, even as it was written in the old wise book. but my guardians were ashamed and perplexed; for though i was so sleek and subtle, yet my manhood already glowed in such deeds as this- how should i truly become the priestess of the veiled one? therefore they kept me closer and nursed me with luxury and flattery. i had two negro slave-boys that

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

a kindly spirit and a kindly 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 de

nk 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 cord with ten knots. as you recite each line of the incantation, untie one knot. when this is finished, throw the cord into the fla

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

s hidden. knower of the secrets of the earth. his word is giggimaganpa and his seal is this: the sixteenth name is agaku this power can give life to what is already dead, but for a short time only. he is the lord of the amulet and the talisman. his word is mashgarzanna and his seal is this: the seventeenth name is tuku lord of baneful magick, vanquisher of the ancient ones by magick, giver of the spell to marduk kuros, a most fierce enemy. his word is mashshammashti and his seal follows: the eighteenth name is shazu knows the thoughts of those at a distance, as well as those in the vicinity. nothing is buried in the ground, or thrown into the water, but this power is aware. his word is mashshananna and his seal is this: the nineteenth name is zisi reconciler of enemies, silencer of argumen

ong the gods. remember! the elder ones came together they disturbed tiamat, the ancient one, as they surged back and forth. yea, they troubled the belly of tiamat by their rebellion in the abode of heaven. absu could not lessen their clamour tiamat was speechless at their ways. their doings were loathsome unto the ancient ones. absu rose up to slay the elder gods by stealth. with magick charm and spell absu fought, but was slain by the sorcery of the elder gods. and it was their first victory. his body was lain in an empty space in a crevice of the heavens hid he was lain, but his blood cried out to the abode of heaven. tiamat enraged filled with an evil motion said let us make monsters that they may go out and do battle against these sons of iniquity the murderous offspring who have destr

ALEISTER CROWLEY BOOK OF THE LAW

ey shall worship thy name, foursquare, mystic, wonderful, the number of the man; and the name of thy house 418. ii,79: the end of the hiding of hadit; and blessing& worship to the prophet of the lovely star! chapter iii iii,1: abrahadabra! the reward of ra hoor khut. iii,2: there is division hither homeward; there is a word not known. spelling is defunct; all is not aught. beware! hold! raise the spell of ra-hoor-khuit! iii,3: now let it be first understood that i am a god of war and of vengeance. i shall deal hardly with them. iii,4: choose ye an island! iii,5: fortify it! iii,6: dung it about with enginery of war! iii,7: i will give you a war-engine. iii,8: with it ye shall smite the peoples; and none shall stand before you. iii,9: lurk! withdraw! upon them! this is the law of the battle

h thy order. there is a secret door that i shall make to establish thy way in all the quarters (these are the adorations, as thou hast written, as it is said: the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit! iii,39: all this and a book to say how thou didst come hither and a reproduction of this ink and paper for ever- for in it is the word secret& not only in the english- and thy comment upon this the book of the law shall be printed beautifully in red ink and blac

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ut the intervention of any spiritual or personal agency. thus its fundamental conception is identical with that of modern science; underlying the whole system is a faith, implicit but real and firm, in the order and uniformity of nature. the magician does not doubt that the same causes will always produce the same effects, that the performance of the proper ceremony accompanied by the appropriate spell, will inevitably be attended by the desired results, unless, indeed, his incantations should chance to be thwarted and foiled by the more potent charms of another sorcerer. he supplicates no higher power: he sues the favour of no fickle and wayward being: he abases himself before no awful deity. yet his power, great as he believes it to be, is by no means arbitrary and unlimited. he can wiel

intuitions is, however, strictly subjective, and shrieks for collateral security. it would be a great error to ask too much. in consequence of the peculiar character of the recollections which are under the microscope, anything in the shape of gross confirmation almost presumes perjury. a pathologist would arouse suspicion if he said that his bacilli had arranged themselves on the slide so as to spell staphylococcus. we distrust an arrangement of flowers which tells us that "life is worth living in detroit, michigan. suppose that aleister crowley remembers that he was sir edward kelly. it does not follow that he will be able to give us details of cracow in the time of james i of england. material events are the words of an arbitrary language; the symbols of a cipher previously agreed on

if you purchase without haggling you will find that along with your purchase the vendor has thrown in 64 the purse of fortunatus. no matter in what extremity you may seem to be, at the last moment your difficulties will be solved. for there is no power either of the firmament of the ether, or of the earth or under the earth, on dry land or in the water, of whirling air or of rushing fire, or any spell or scourge of god which is not obedient to the necessity of the magician! that which he has, he has not; but that which he is, he is; and that which he will be, he will be. and neither god nor man, nor all the malice of choronzon, can either check him, or cause him to waver for one instant upon the path. this command and this promise have been given by all the magi without exception. and whe

are equally expressions of one existence, all alike of the self-same order of artifices whereby the absolute appreciates itself. he must also have assimilated the fact that the quantity is just as much a form as quality; that as all things are modes of one substance, so their measures are modes of their relation. not only are gold and lead mere letters, meaningless in themselves yet appointed to spell the one name; but the difference between the bulk of a mountain and that of a mouse is no more than one method of differentiating them, just as the letter "m" is not bigger than the letter "i: in any real sense of the word<matter by releasing the energies of one, so that

round the temple to assure himself of the perfect readiness of all things necessary, and to light the incense- the oath is the foundation of all work in magick, as it is an affirmation of the will. an oath binds the magician for ever. in part ii of book 4 something has already been said on this subject; but its importance deserves some further elaboration. thus, should one, loving a woman, make a spell to compel her embraces, and tiring of her a little later, evoke zazel to kill her; he will find that the implications of his former oath conflict with those proper to invoke the unity of the godhead of saturn. zazel will refuse to obey him in the case of the woman whom he has sworn that he loves. to this some may object that, since all acts are magical, every man who loves a woman implicitly

ALEISTER CROWLEY MAGICK WITHOUT TEARS

egin by asking his name. this is vital; because if he tells you the truth, it gives you power over him. but if, on the other hand, he tells you a lie, he abandons for good and all his fortress. he becomes rather like a submarine whose base has been destroyed. he may do you a lot of mischief in the meantime, of course, so look out! well then, he tells you that his name is ottillia. shall we try to spell it in greek or in hebrew. by the sound of the name and perhaps to some extent by his appearance one might plump for the former; but after all the greek qabalah is so unsatisfactory. we give hebrew the first chance- we start with ayin teth yod lamed yod aleph hay render in hebrew. let us try this lettering for a start. it adds up to 135. i daresay that you don't remember what the sepher sephi

rst number of saturn, and 45 the last (the sum of the numbers in the magic sic square 6 of saturn is 45) that corresponds beautifully with everything you have magic without tears get any book for free on: www.abika.com 130 got so far; but then of course you must know if he is "one of the beliving jinn" briefly, is he a friend or an enemy? you accordingly say to him "the word of the law is thelema spell it in greek" it turns out that he doesn't understand greek at all, so you were certainly right in choosing hebrew. you put it to him "what is the word of the law" and he replies darkly "the word of the law is thora" that means nothing to you; any one might know as much as that, thora being the ordinary word for the sacred law of israel, and you accordingly ask him to spell it to make sure yo

n elements of illusion in greater or less degree; if the maraclee's mind is 100% responsible, i think the business becomes a mere conjuring trick. my dictionary defines the verb "to charm, to enchant; to act on by some irresistible influence; to captivate; to excite and allure irresistibly or powerfully" for the noun it gets even deeper into technical magic sic "the act or power of fascinating or spell binding, often to one's harm; a mysterious, irresistible, alluring influence (personally, i have always used, or heard, it much less seriously "attractive" hardly more. skeat, surprisingly, is almost dumb: p. part. of "to enchant" and "from l. fascinum, a spell" yes, surprisingly; for the word is one of the many that means the phallus. the implication is that there is some sexual element in

tears get any book for free on: www.abika.com 179 at first, astonishment, bewilderment; at last, so normal had it become "he's invisible again" one incident i remember very vividly indeed; an old friend and i were sitting opposite each other in armchairs in front of a large fire, smoking our pipes. suddenly he lost sight of me, and actually cried out in alarm. i said "what's wrong" that broke the spell; there i was, all present and correct. did i hear you mutter "transmutations? werwolves? golden hawks" likely enough; it's time we touched on that. in certain types of animal there appears, if tradition have any weight, to be a curious quality of- sympathy? i doubt if that be the word, but can think of none better- which enables them to assume at times the human form. no. 1- and the rest are

ALEISTER CROWLEY MEDITATION

; for everything that he has willed is willed to a purpose. it is the same as if he had taken an oath to perform some achievement. now this book must be a holy book, not a scribbling-book in which you jot down every piece of rubbish that comes into your head. it is written, liber vii, v, 23 "every breath, every word, every thought, every deed is an act of love with thee. be this devotion a potent spell to exorcise the demons of the five" this book must then be thus written. in the first place the magician must perform the practice laid down in liber cmxiii so that he understands perfectly who he is, and to what his development must necessarily tend. so much for the first page of the book. let him then be careful to write nothing therein that is inharmonious or untrue. nor can he avoid this

ALEISTER CROWLEY TAO TEH KING

n the place of the victor is assigned to him with philosophical propriety. 36 chapter xxxii the wisdom of teh. 1. the all-tao((comprehending change within itself) hath no name. 2. it is that minute point((hadit) yet the whole world dare not contend against him that hath it. did a lord or king gain it and guard it, all men would obey him of their own accord. 3. heaven and earth combining under its spell, shed forth dew((this 'dew' refers to the elixir of the fraternity r.c. and of the o.t.o. it has been described, with proper caution, in various passages of 'the equinox' and of 'the book of lies) extending throughout all things of its own accord, without man's interference. 4. tao, in its phase of action, hath a name. then men can comprehend it; when they do this, there is no more risk of w

the state, great fortune((teh) let it be the law of the kingdom, and all men will increase in virtue( teh. teh is always the magick power; it need not be explained diversely as in the text) 3. thus we observe its effect in every case, as to the person, the family, the district, the state, and the kingdom. 4. how do i know that this is thus universal under heaven? by experience. 60 chapter lv the spell of the mystery. 1. he that hath the magick powers((teh) of the tao is like a young child. insects will not sting him or beasts or birds of prey attack him. 2. the young child's bones are tender and its sinews are elastic, but its grasp is firm((a baby can hang from a bough for quite an indefinitely long period. this is because of monkey-atavism; in other words, it is the subconscious of the

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

n! for around me in six several ways the fivefold sword-stars beat and blaze; while in the column shines and slays the star that hath eleven rays. abrahadabra! bell. rise and give the threefold sign, remaining in the sign of apophis- typhon to invoke whatever force thou wishest to invoke. bell repeat all of part i, and then forcibly say: by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me ra-hoor-khuit! ntes this pentagram ritual is combined openly with the hexagram, for the secret formulation of abrahadabra. the hexagram is arranged differently on the tree, to correspond with kether (highest top point, chokmah (top-right, binah (top-left, chesed (bottom-right

ALEISTER CROWLEY THE HEART OF THE MASTER

ures. all past belief for loathsomeness: filling my mortal spirit with delirious fear. beholding them, the wounded writhe in deadly anguish. some crazily catch up the filth in which they are already half sunk to throw it at the spectre, therby only to smear themselves more thickly in the face. their impotent malice so exceeds itself that i am moved for a moment to laugh. at that, as at the master-spell of a great sage, the charm is snapped: i soar into sanity. i must be simple indeed! how did i fail for a moment to understand that broken-spectres must be shadows cast by some star, a sun, upon sun-lifted vapours- that all these diverse the heart of the master get any book for free on: www.abika.com 5 shapes of madness are but distortions of one form upon the mountain-crest, a solitary shado

ALEISTER CROWLEY THE LOST CONTINENT

ch atlanteans have been unjustly reproached never occurred. a little vampirism, perhaps, in the early days before the perfecting of zro; but no atlantean was ever so stupid or so ignorant as to confuse death with life. beside this voluntary death only one danger existed. as the use of zro guaranteed life and health and youth--a centenarian high priest was no better than a kitten--so did its abuse spell instant corruption of those qualities. as mentioned above, now and then the zro itself was at fault, and caused epidemics; but from time to time there were deaths in a particularly loathsome form caused by what they called 'misunderstanding' the zro* such mistakes were particularly common in the early days of its discovery, and before its use had become well nigh a worship. the first symptom

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

minitation for a god. ra is, as shown in the old comment, the sun, hoor the warrior mars; who is khu? he is the magical ego of a star. without the yod or iota, khu-t, we get a human conception; the insertion of that letter makes the transmutation to godhead. when therefore ra hoor khut is rewarded or re-guarded with the magick word of the aeon, he becomes god. thus in the next verse. i 'raise the spell of ra hoor khuit. the text may also be read as follows. abrahadabra is the formula of the aeon, by which man may accomplish the great work. this formula is then the 'reward' given by the god, the largesse granted by him on his accession to the lordship of the aeon, just as the inri-iao-lvx formula of attainment by way of crucifixion was given by osiris when he came to power in the last aeon

in the greatest difficulty, again and again, in the comprehension of this chapter. it might be said roughly that at the end of the first five years of silence (an 0-iv) i understood chapter i; at the end of the second five years (an x-xiv) i understood chapter ii- al iii,2 "there is division hither homeward; there is a word not known. spelling is defunct; all is not aught. beware! hold! raise the spell of ra-hoor-khuit" the old comment 2. suggested by a doubt arising in the mind of the prophet as to the unusual spelling. but the "i" makes a difference in the qabalistic interpretation of the name. the new comment 'division hither homeward; a most dour phrase to interpret! such curious concatenation is sure to imply profound meaning. homeward must mean 'toward the house of the speaker. he sa

of all previous law, on the accession of a monarch. he wipes out the past as with a sponge. this phrase is also an excessively neat cipher or hieroglyph of the great key to this book. all (al) is not aught (la. al is la: that is to say, the phases of the universe x and 0 are identical "beware" as if it were said to a soldier "attention "hold, that is "steady! listen to the proclamation "raise the spell of ra-hoor khuit" that is "here, i, the new god, utter my word. al iii,3 "now let it be first understood that i am a god of war and of vengeance. i shall deal hardly with them" the old comment 3. this whole book seems intended to be interpreted literally. it was so taken by the scribe at the time. yet a mystical meaning is easy to find. exempli gratia; vv. 4-9. the new comment comment seems

h thy order. there is a secret door that i shall make to establish thy way in all the quarters (these are the adorations, as thou hast written, as it is said: the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit" the new comment see the translation of the stele in the introduction to book 4 part iv. note the four quarters or four solar stations enumerated in lines 3 and 4 of the first stanza, and compare the ritual given in liber samekh (book 4 part iii, appendix. al iii

ALEISTER CROWLEY THE QABALAH

, the superstitious man by mathematics. i give an example of the way in which one works. let us take iao, one of the barbarous names of evocation, of which those who have wished to conceal their own glory by adopting the authority of zarathustra have said that in the holy ceremonies it has an ineffable power. but what kind of power? by the qabalah we can find out the force of the name iao. we can spell it in hebrew way or uay. the qabalah will even tell us which is the true way. let us however suppose that it is spelt way. this adds up to 17. but first of all it strikes us that i, a, and o are the three letters associated with the three letters h in the great name of six letters, hwhyha, which combines hyha and hwhy, macroprosopus and microprosopus. now these feminine letters h conceal the

cannot help that progress. 52. amya and b. but orthodoxy conceives these as external saviours; therefore they serve no useful purpose. 60. like 30, but weaker. temperance is only an inferior balance. 120, its extension, gives a better force. 65. fully dealt with in konx om pax, q.v.65 72. almost as bad as 4 and 26; yet being bigger and therefore further from 1 it is more assailable. also it does spell dsj, mercy, and this is sometimes useful. 73. the two ways to kether, gimel and chokmah. hence venerable, but not much good to the beginner. 74. dml, lamed, an expansion of 30. reads by equilibrium and self-sacrifice, the gate! thus useful. also 74= 37 2. so we see 37 1= 37, man s crown, jechidah, the highest soul in termino. 37 2= 74, the balance, 2 being the symbol in vi. 37 3= 111, aleph

ALEISTER CROWLEY THE SWORD OF SONG

of the brain (establishment of functions relative to the subtle world (b) control over the brain in detail (rank or type of the spirit (c) control over one special portion (name of the spirit) the perfumes aid this through smell. usually the perfume will only tend to control a large area; but there is an attribution of perfumes to letters of the alphabet enabling one, by a qabalistic formula, to spell out the spirit s name. i need not enter into more particular discussion of these points; the intelligent reader can easily fill in what is lacking. if, then, i say, with solomon: the spirit cimieries teaches logic, what i mean is: those portions of my brain which subserve the logical faculty may be stimulated and developed by following out the process called the invocation of cimieries. and

ALEISTER CROWLEY EQ I 1

he nine: once to rave, and once to revel, once to bow before the devil, once to swing the thurible, once to kiss the goat of hell, once to dance the aspen spring, once to croak, and once to sing, once to oil the savoury thighs of the witch with sea-green eyes with the unguents magical. oh the honey and the gall of that black enchanter's lips as he croons to the eclipse mingling that most puissant spell of the giant gods of hell with the four ingredients of the evil elements; 38 ambergris from golden spar, musk of ox from mongol jar, civet from a box of jade, mixed with fat of many a maid slain by the inchauntments cold of the witches wild and old. he had crucified a toad in the basilisk abode, muttering the runes averse mad with many a mocking curse. he had traced the serpent sigil in his

sea-stars in the surf- millions of bejewelled tents for the warrior sacraments. vaster, vaster, vaster, vaster, grows the stature of the master; all the ringed encampment vies with the infinite galaxies. in the midst a cubic stone with the devil set thereon; hath a lamb's virginal throat; hath the body of a stoat; hath the buttocks of a goat; hath the sanguine face and rod of a goddess and a god! spell by spell and pace by pace! mystic flashes swing and trace velvet soft the sigils stepped by the silver-starred adept. back and front, and to and fro, soul and body sway and flow in vertiginous caresses to imponderable recesses, 40 till at last the spell is woven, and the faery veil is cloven that was sequence, space, and stress of the soul-sick consciousness "give thy body to the beasts! giv

h burning heart i stand, till i feel the hot blood mount to my cheek, and a trembling shake my hand. if they but knew of my need, my need, as i wait in love's barren land, to me, to me would they speed. 96 here in the market place they pass, merchant and slave and thrall; the dewy herb-gatherer from the grass, the steward from out the hall. ah! the weary waiting till one shall speak, oh! then the spell will fall, and i shall find what i seek. victor b. neuburg. 97 at the fork of the roads 99 at the fork of the roads hypatia gay knocked timidly at the door of count swanoff's flat. hers was a curious mission, to serve the envy of the long lank melancholy unwashed poet whom she loved. will bute was not only a poetaster but a dabbler in magic, and black jealousy of a younger man and a far fine

in the groves of pan the dance catches us up, and whirls us onward! o how we dash aside the goblets and the wine-skins, and how the tangled hair of our heads is blown amongst the purple clusters of the vine that clambers along the branches of the plane-trees in the garden of eros! but yet for a little while the mystic child of freedom must sit weeping at the footstool of the old prude reason, and spell out her windy alphabets whilst she squats like a toad above her, dribbling, filled with lewd thoughts and longings for the oleograph of the naked youth and the stinking secrecy of her "latrina" the child under the glittering horns of capricornus, when the mountains of the north glistened like the teeth of the black wolf in the cold light of the moon, and when the broad lands below the fiery

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, the devil, weighed against a soul. 62 the wind blows from the south! crushed to that burning mouth, lured by that lurid law, we melt within that maw; and all he fiends loose hold, and all the gods withdraw! upon the altar-stone we are alone- alone! in vivid blackness curled with livid lightings pearled- sweat-drops upon god's brow when he creates a world! sister, the word is spoken! sister, the spell is broken. the sabbath torches flicker; the sabbath heart beats quicker; we have drained the sabbath cup of its austerest liquor. forsaken is the hall; finished the festival. my witch and i are thrown dead on the altar stone by the contemptuous god that made our soul his own. come! come! we must begone. hiss the last orison! intone the last lament! take the last sacrament, the extreme unctio

n, the superstitious man by mathematics. i give an example of the way in which one works. let us take iao, one of the "barbarous names of evocation" of which those who have wished to conceal their own glory by adopting the authority of zarathustra have said that in the holy ceremonies it has ineffable power. but what kind of power? by the qabalah we can found out the force of the name iao. we can spell it in hebrew hb:vau hb:aleph hb:yod or hb:ayin hb:aleph hb:yod. the qabalah will even tell us which is the true way. let us however suppose that it is spelt hb:vau hb:aleph hb:yod. this adds up to 17. but first of all it strikes us that i, a, and o are the three letters associated with the three letters hb:heh in the great name of six letters, hb:heh hb:vau hb:heh hb:yod hb:heh hb:aleph, whi

cannot help that progress. 52. aima and bn. but orthodoxy conceives these as external saviours; therefore they serve no useful purpose. 60. like 30, but weaker "temperance" is only an inferior balance. 120, its extension, gives a better force. 65. fully dealt with in "knox om pax" q.v. 72. almost as bad as 4 and 26; yet being bigger and therefore further from 1 it is more assailable. also it does spell chsd, mercy, and this is sometimes useful. 73. the two ways to kether, gimel and chokmah. hence venerable, but not much good to the beginner. 74. lmd, lamed, an expansion of 30. reads "by equilibrium and self- scrifice, the gate" thus useful. also 74= 37 x 2. so we see 37 x 1= 37, man's crown, jechidah, the highest soul "in termino" 37 x 2= 74, the balance, 2 being the symbol "in vi" 37 x 3=

ALEISTER CROWLEY EQ I 5

her, and they have power, and mastery, and in their cauldrons do they brew the harsh wine of delusion, mingled with the poison of their selfishness. thus they make war upon the holy one, sending forth their delusion upon men, and upon everything that liveth. so that their false compassion is called compassion, and their 85 false understanding is called understanding, for this is their most potent spell. yet of their own poison do they perish, and in their lonely fortresses shall they be eaten up by time that hath cheated them to serve him, and by the mighty devil choronzon, their master, whose name is the second death, for the blood that they have sprinkled on their pylon, that is a bar against the angel death, is the key by which he entereth in.12 the angel sayeth: and this is the word of

nd is the centre thereof; thou, therefore, who art all spirit and fire, and hast no duller elements in thy star; thou art come to sight at the end of thy will. and if thou wilt hear the voice of the aethyr, do thou invoke it in the night, having no other light but the light of the half moon. then mayest thou hear the voice, though it may be that thou understandeth it not. yet shall it be a potent spell, whereby thou mayest lay bare the womb of thy understanding to the violence of chaos. now, therefore, for the last time, let the veil of the aethyr be torn. aha! aha! aha! aha! aha! aha! aha! a ka dua tuf ur biu bi a'a chefu dudu ner af an nuteru. this aethyr must be left unfinished then until the half moon. hammam salahin "december" 18, 1909 3.10- 4.25 p.m. an olvah nu arenu olvah. diraeseu

ALEISTER CROWLEY EQUINOX EQ I 1 2

nowadays my blackest despair is tempered by the certainty of coming through it sooner or later, and that with flying colours. 9.30. the last 3/4 hour i wasted talking to dr. r- that most interesting man. i don't mean talking; i mean listening. you are a bad, idle good-for-nothing fellow, o.m. why not stick to that mantra? 10.40. have drunk two citrons press s and gone to my room to work a mighty spell of magick art. 11.0. having got rid of maryt (who, by the way, is quite mad) and thereby (one might hope) of apophis and typhon, i perform the great ritual dclxxi with good results magically;"i.e. i formulated things very easily and forcibly; even at one time i got a hint of the glory of adonai. but i made the absurd mistake of going through the ritual as if i was rehearsing it, instead of s

track; have been fooling about with too many odd things, necessary as they may have been. i had better take a solid hour willing the tryst with adonai. 5.40. have done all this, and a work of kindness. i will again revise the new ritual, dine, return and copy it fair for use. let adonai the lord oversee the work, that it be perfect, a sure link with him, a certain and infallible conjuration, and spell, and working of true magick art, that i may invoke him with success whenever seemeth good unto him. unto him; not unto me! is it not written that except adonai build the house, they labour in vain that build it? 6.15. chez lavenue. not feeling like revision, will read through this record. my dinner is to be bisque d'ecrevisses, tournedos rossini, a coupe jack, half a bottle of meursault, and

ALEISTER CROWLEY EQUINOX EQ I 2 2

rice of a butt of sherry: with these, and god for a gift, it needs no wine to be merry! i have bought for a wafer of bread a garden of poppies and clover; for a water bitter and dead a foam of fire flowing over. from the lamb and his prison fare and the owl's blind stupor, arise! be ye wise, and strong, and fair, and the nectar afloat in your eyes! arise, o ambrosial moon by the strong immemorial spell, by the subtle veridical rune that is mighty in heaven and hell! 213 drip thy mystical dews on the tongues of the tender fauns in the shade of initiate yews remote from the desert dawns! satyrs and fauns, i call. bring your beauty to man! i am the mate for ye all' i am the passionate pan. come, o come to the dance leaping with wonderful whips, life on the stroke of a glance, death in the str

ALEISTER CROWLEY EQUINOX EQ I 2

s why adepts of this stage wear an eye as a badge) of this vision what can one say, save that the universe, as previously known through atmadarshana, is annihilated? yet the negation of this phrase is only apparent; the sense is that all that negative atmadarshana is destroyed; it is only an illusion that goes. yet there is indeed nothing in its place- and the only way to express the matter is to spell that nothing with a capital n. if the rationalist reader has had the quite super-stylite patience to read to this point, he will surely now at last throw down the book with an ethically justifiable curse. yet i beg him to believe that there is a shade of difference between me and a paradox-monger. i am not playing with words- lord knows how i wish i could! i find that they play with me- i am

s a flying scroll whose word burnt through my being as when stars drop in black disastrous dew. x for in that scroll was written how the globe of space became; of how the light broke in that space and wrapped it in a robe of glory; of how one most white withdrew that whole, and hid it in the lobe of his right ear, so that the universe one dewdrop did appear. ix yea! and the end revealed a word, a spell, an incantation, a device whereby the eye of the most terrible wakes from its wilderness of ice to flame, whereby the very core of hell bursts from its rind, sweeping the world away into the blank of mind. xii so then i saw my fault; i plunged within the well, and brake the images that i had made, as i must make- men spin 96 the webs that snare them- while the knees bend to the tyrant god- o

old fellow took little notice. said frederic in his ear "monsieur lives on the boulevard st. germain, and loves to paint the streets" the old man rose with alacrity, smiled, bowed, was enchanted to meet one of the gallant allies whose courage had- he spoke glibly of the alma, inkerman, sebastopol. the little comedy had not been lost on roderic. wondering, he sat down beside the old nobleman. what spell had frederic wrought of so potent a complexion "sir" he said "the gallantry of the french troops at the malakoff was beyond all praise; it will live for ever in history" to another he might have spoken of the "entente cordiale" to this man he dared not. had not his brain perhaps stopped in the sixties? had the catastrophe of '70 broken his heart? roderic must walk warily. but the conversatio

e mysterious orison that was subtler and stronger than prayer "o beautiful, adorable, wonderful! o soul of wickedness! supreme abomination, i invoke thee! i worship thee! i love thee! body and soul, i invoke thee! awake! arise! move! manifest thy bliss to me, the soul that hungers for thy wisdom, as my body aches for thy kisses "have not i wooed thee and awaited thee? but thou comest not. by what spell may i conjure thee? am i the mock of thy majesty? ah, my god, my master, my lover- nay, that thou art not "but i love thee! i worship thee" with supreme force she cried out upon the god; she tore at her beautiful flesh with her fingers; she writhed upon the fur; words of dreadful passion bubbled at her lips; her mouth was like a raging sea of blasphemy; she moaned and struggled, torn by some

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! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom: and earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth, and make all spirits subject unto me! so that every spirit of the firmament, and of the ether of the earth, and under the earth, on dry land, and in the water, of whirling air, and of rushing fire, and every spell and scourge of god, may be obedient unto me [she binds a black cord thrice round the sigil of the spirit and veils it in black silk, saying] hear me, ye lords of truth in the hall of themis, hear ye my words, for i am made as ye! i now purpose with the divine aid, to call forth this day and hour the spirit of mercury, taphthartharath, whose magical sigil i now bind with this triple cord of b

visible. therefore, in order that thou mayest appear more fully visible, and in order that thou mayest know that we are possessed of the means, rites, powers and privileges of binding and compelling thee unto obedience, do we rehearse before thee yet again the mighty words; the names, the sigils, and the powers of the conjurations of fearful efficacy: and learn that if thou wert under any bond or spell, or in distant lands or elsehow employed, yet nothing should enable thee to resist the power of our terrible conjuration; for if thou art disobedient and unwilling to come, we shall curse and imprecate thee most horribly by the fearful names of god the vast one; and we shall tear from thee thy rank and thy 186 power, and we shall cast thee down unto the fearful abode of the chained ones and

earance, o thou spirit, taphthartharath. by the name of michael, and in the name of michael, by and in that name of michael, i bind and conjure thee that thou stand forth very visibly, endowed with an audible voice, speaking truth in the language wherein i have called thee forth. let iahdonhi, elohim tzebaoth, michael, raphael, beni elohim, tiriel, asboga, din, doni, hod, kokab and every name and spell and scourge of god the vast one bind thee to obey my words and will. behold the standards, symbols and seals and ensigns of our god: obey and fear them, o thou mighty and potent spirit, taphthartharath! behold our robes, ornaments, insignia and weapons: and say, are not these the things thou fearest? behold the magic fire, the mystic lamps, the blinding radiance of the flashing tablets! beho

271 lift up thy voice and aid me in this hour! lift up thy voice most musical! cry aloud, o queen and mother! lift up your heads, o ye gates, and be ye lift up, ye everlasting doors. and the king of glory shall come in! hear me, our lady isis, and receive! by the symbol of thy whirling force the svastika of flaming light, i invoke thee to initiate my soul! let the whirling of my magic dance be a spell and a link with thy great light: so that in the hour of apophis, in the apparent darkness and corruption of unconsciousness, may rise the golden sun of aeshoori, reborn from incorruption. hear, lady isis, and receive my prayer! thee, thee i worship and invoke! hail, hail to thee, sole mother of my life! dwell thou in me, and bring me to that self which is in thee [the altar is now moved, if

e, and bring me to that self which is in thee [the altar is now moved, if necessary, and the chant and the mystic dance take place, as is set down hereafter""the chant" hear, o amoun! look with favour on me, thy neophyte, now kneeling in thy presence! grant that the music of thy mighty name iota alpha omega, the signs of light, the symbol of the cross, the woven paces of the mystic 3, may be as a spell and a charm and a working of magic art, to draw down my higher soul to dwell within my heart, that the great and terrible angel who is my higher genius may abide in my own kether unto the accomplishing of the great work and the glory of thine ineffable name, amoun "the mystic dance [here we have the sign of the cross at the centre. the magus then whirls off in the triple 3, chanting the name

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g boughs, and a sudden hush comes after, dropped from the silent skies; a myriad laughing eyes flash in a still carouse, and shake with silent laughter the blue vault of the skies. 282 a breeze_ a leaf_ a shadow_ the falling of a bud_ the wind across the meadow_ a flash of light_ a call_ a patter on the wall_ the air is bright as blood; a moment stands a shadow, a moment sounds a call. awake! the spell is broken, and hushed the sense of noon; what silent word was spoken in answer to the call. hush! see the rose-leaves fall; ah! see the pathway strewn with tender rose-leaves, broken in answer to the call. how still it lies, the garden, now the red flash is gone; the brown soil seems to harden now the strange spell is fled; and the earth lies cold and dead, and the hot hours hurry on. it is

ense of noon; what silent word was spoken in answer to the call. hush! see the rose-leaves fall; ah! see the pathway strewn with tender rose-leaves, broken in answer to the call. how still it lies, the garden, now the red flash is gone; the brown soil seems to harden now the strange spell is fled; and the earth lies cold and dead, and the hot hours hurry on. it is only a quiet garden now that the spell is fled. but the hour, the hour and the token, have passed as a dream away, now that the spell is broken, and the moment's flash is fled. 283 when the secret word was said, ah! what remained to say? no word, but silence' token that the golden god had fled. and the roses, roses, roses flame in their red desire, and every bud uncloses to mark the sign that fled; the wonder-word hath sped to th

ur, the hour and the token, have passed as a dream away, now that the spell is broken, and the moment's flash is fled. 283 when the secret word was said, ah! what remained to say? no word, but silence' token that the golden god had fled. and the roses, roses, roses flame in their red desire, and every bud uncloses to mark the sign that fled; the wonder-word hath sped to the far olympian fire: the spell of the crimson roses has passed from earth and fled. but still the old silent garden remember the golden flush when the heavens seemed to harden for a moment that came and fled; when the whole green earth grew red in a breathless spell and a hush, and the world grew young in the garden, and trembled, and passed, and fled. victor b. neuburg 284 reviews the occult review. monthly. 7"d."net. st

s stark starvation, that tobacco is poison, alcohol fatal in doses of three drops, and the use of the reproductive faculties under any circumstances tantamount to suicide "la grande hyst rie" i say, is sufficient to explain anything. a sufferer is capable of assisting the medium to cheat, and of throwing dust in the eyes of his fellow-observers, entirely unconscious that he is doing so, under the spell of his morbid perversity. we hope shortly to publish studies, not of the phenomena alleged to be produced by mediums, but of the mental make-up of those investigators who allege them to be genuine. we must be understood to refer only to material phenomena; we have no doubt concerning the mental and moral phenomena. spiritualism leads in every case that we have yet investigated to mental sper

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er. olympas. master, thy stature spans the sky. marsyas. verily; but it is not i. the adept dissolves_ pale phantom form blown from the black mouth of the storm. it is another that arises! olympas. yet in thee, through thee! marsyas. i am not. olympas. for me thou art. marsyas. so that suffices to seal thy will? to cast thy lot into the lap of god? then, well! olympas. ay, there is no more potent spell. through life, through death, by land and sea most surely will i follow thee. marsyas. follow thyself, not me. thou hast an holy guardian angel, bound to lead thee from thy bitter waste 38 to the inscrutable profound that is his covenanted ground. olympas. thou who hast known these master-keys of all creation's mysteries, tell me, what followed the great gust of god that blew his world to du

n! silenced all the birds of heaven 42 by the low insistent call of the constant waterfall. there, to such a setting be its carven gem of deity, a central flawless fire, enthralled like truth within an emerald! thou shalt have a birchen bark on the river in the dark; and at the midnight thou shalt go to the mid-stream's smoothest flow, and strike upon a golden bell the spirit's call; then say the spell "angel, mine angel, draw thee nigh" making the sign of magistry with wand of lapis lazuli. then, it may be, through the blind dumb night thou shalt see thine angel come, hear the faint whisper of his wings, behold the starry breast begemmed with the twelve stones of the twelve kings! his forehead shall be diademed with the faint light of stars, wherein the eye gleams dominant and keen. there

he soul is subtlier fed with meditation's wine and bread. forget their failings and our own; fix all our thoughts on love alone! ah, boy, all crowns and thrones above is the sanctity of love. in his warm and secret shrine is a cup of perfect wine, whereof one drop is medicine against all ills that hurt the soul. a flaming daughter of the jinn brought to me once a wing d scroll, wherein i read the spell that brings the knowledge of that king of kings. angel, i invoke thee now! bend on me the starry brow! spread the eagle wings above 45 the pavilion of our love. rise from your starry sapphire seats! see, where through the quickening skies the oriflamme of beauty beats heralding loyal legionaries, whose flame of golden javelins fences those peerless paladins. there are the burning lamps of th

feast. marsyas. i am the consecrated beast. i build the abominable house. the scarlet woman is my spouse_ 49 olympas. what is this word? marsyas. thou canst not know till thou hast passed the fourth ordeal. olympas. i worship thee. the moon-rays flow masterfully rich and real from thy red mouth, and burst, young suns chanting before the holy ones thine eight mysterious orisons! marsyas. the last spell! the availing word! the two completed by the third! the lord of war, of vengeance that slayeth with a single glance! this light is in me of my lord. his name is this far-whirling sword. i push his order. keen and swift my hawk's eye flames; these arms uplift the banner of silence and of strength_ hail! hail! thou art here, my lord, at length! lo, the hawk-headed lord am i: my nemyss shrouds

followed by a series of enchanting visions lightly tinged with affright, to which she so assented, resigning herself with the best grace in the world. the tyrannical hunger and thirst of which we speak are not easily assayed without considerable trouble. for the man feels himself so much above material things, or rather he is so much overwhelmed by his drunkenness, that he must develop a lengthy spell of courage to move a bottle or a fork. the definitive crisis determined by the digestion of food is, in fact, very violent; it is impossible to struggle against it. and such a state would not be supportable if it lasted too long, and if it did not soon give place to another phase of intoxication, which in the case above cited interprets itself by splendid visions, tenderly terrifying, and at

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ccessive indulgence grows more per-during until the hitherto isolated experiences become tangent to each other; then the links of the delirium intersect, and at last so blend that the chain has become a continuous band, now resting with joyous lightness as a chaplet, and now mightily pressing in upon the soul like the glowing hoop of iron which holds martyrs to the stake. the final months of this spell-bound existence, be it terminated by mental annihilation or by a return into the quiet and mingled facts of humanity are passed in one unbroken yet chequered dream. moreover, through many ecstasies and many pains, i still supposed that i was only making experiments, and that, too, in the most wonderful field of mind which could be opened for investigation, and with an agent so deluding in it

there were mortal reasons, until six had been consumed. i returned to hasheesh, but only when i had become hopeless of carrying out my first intention- its utter and immediate abandonment. i now resolved to abandon it gradually- to retreat slowly from my enemy, until i had passed the borders of his enchanted ground, whereon he warred with me at vantage. once over the boundaries, and the nightmare spell 268 unloosed, i might run for my life, and hope to distance him in my own recovered territory. this end i sought to accomplish by diminishing the doses of the drug. the highest i had ever reached was a drachm, and this was seldom necessary except in the most unimpressible states of the brain, since, according to the law of the hasheesh operation which i have stated to hold good in my experie

, which gladdens the soul of a god in his passionate ire. so silent those nights, i could fancy the uttermost deep engulfed us for ever- for ever in silence to keep the tale of our wooing: till sweetly the murderous hours had lulled us to rest; and the magical poison of flowers had stolen our brains, and our eyelids were heavy with sleep. ah love! they are banished, yet not so the strength of the spell which holds both our beings in bondage, a bondage so fell that even the angels above cannot alter its power; it lives in the memory yet of one passionate hour, when from the dark bosom of hell sprang a fair felon flower. ethel archer. 326 the big stick counterparts. vol. xvi of the brotherhood of the new life. an epitome of the work and teaching of thomas lake harris. by respiro. 2"s. 6"d. n

st have the bottom knocked out of it as well as the front; it must utterly perish. from the natural, that is, the common-sense point of view, there are no such things as moral or immoral unions, for all nature demands is healthy parents and healthy children, healthy pleasures and healthy pains. the church, the chapel, and the registry office must go; for, so long as they remain, prostitution will spell degradation, and marriage falsehood and hypocrisy. chaos will not result when virtue weds with vice, for what is possible to the savage is possible for us, and the children will be looked after better than eve. once teach our children the nobility of love, and the pimp, the pander, and the puir-minded presbyter will simply be starved out. continue to foster the present unhealthy aspect with

thought of lace, frills, and a pretty ankle. but the remedies suggested are worse than the disease. exalt the courtesan to her proper place, bracket her name with sweetheart, wife and mother, names which are rightly dear to us, and you will find a tender heart beneath the scarlet dress, and a charming lovable woman in spite of public opprobrium. neglect this, and all other propositions of reform spell- muck! a quiller. i like the legislation proposed by the blackguards of "vigilance; who, never having met a gentleman, think that everybody is an avaricious scoundrel- though sometimes in another line of business. and this attack by m.a.p. on its trade rivals in the filth-purveying business (for all journalism is filth- must we exclude this white slave "copy" from the indictment and class it

ALEISTER CROWLEY EQUINOX EQ I 4 3

rtune's whirling-wheel, there comes a dwarf to arthur's hall, all cased in damnascen d steel. a sceptre and a golden ball he bears, and on his head a crown; but on his shoulders drapes a pall of velvet flowing sably down above his vest of cramoisie. now doth the king of high renown demand him of his dignity. whereat the dwarf begins to tell a quest of loftiest chivalry. 18 quod he "by goddes holy spell, so high a venture was not known, nor so divine a miracle. a certain beast there runs alone, that ever in his belly sounds a hugeous cry, a monster moan, as if a thirty couple hounds quested with him. now god saith (i swear it by his holy wounds and by his lamentable death, and by his holy mother's face) that he shall know the beauteous breath and taste the goodly gift of grace who shall ach

ind king-eagle (by god's death, restore me to mine ancient place! i am advantaged nothing then" then swooped he from the byss of space, and set the knight amid the fen "god" quoth sir palamede "that i who have won nine should fail at ten! i set my all upon the die: there is no further trick to try. call thrice accurs d above men sir palamede the saracen" 89 xxxv "yea" quoth the knight "i rede the spell. this beast is the unknowable. i seek in heaven, i seek in hell; ever he mocks me. yet, methinks, i have the riddle of the sphinx. for were i keener than the lynx i should not see within my mind one thought that is not in its kind in sooth that beast that lurks behind: and in my quest his questing seems the authentic echo of my dreams, the proper thesis of my themes! i know him? still he ans

ALEISTER CROWLEY EQUINOX EQ I 4

et. these latter ones generally trade under the exalted names of "the" mahatmas; who, 79 coming straight from the sh m bazzaar, retail their wretched "b k b k" to their sheep-headed followers as the eternal word of brahman "the shower from the highest" and, not infrequently, end in silent meditation within the illusive walls of wormwood scrubbs. the east like the west, has for long lain under the spell of that potent but middle-class magician- st. shamefaced sex; and the whole of its literature swings between the two extremes of paederasty and brahmach rya. even the great science of yoga has not remained unpolluted by his breath, so that in many cases to avoid shipwreck upon scylla the yogi has lost his life in the eddying whirlpools of charybdis. the yogis claim that the energies of the h

ALEISTER CROWLEY EQUINOX EQ I 6 2

the land. 5 even as the wicked eye seeks the mysteries to spy, so the blindness of the gods takes his spirit: he shall die. even as the evil priest, poisoned by the sacred feast, changes by its seven powers to the misbegotten beast: even as the powers of ill, broken by the wanded will, shriek about the holy place, vain and vague and terrible: even as the lords of hell, chained in fires before the spell, strain upon the sightless steel, break not fetters nor compel: so be distant, o profane! children of the hurricane! lest the sword of fire destroy, lest the ways of death be plain! so depart, and so be wise, lest your perishable eyes look upon the formless fire, see the maiden sacrifice! so depart, and secret flame burn upon the stone of shame, that the holy ones may hear music of the sleep

. may sever. aim in chaos? none. the soul rolls senseless as the sun["all are driven back up to altar" bro. capricornus["ends "there is no god" mars["leaps up and goes to altar with uplifted sword. 1. silence [a pause. there is no god- but god [aries "and" probationers "dance a war dance [capricornus "slinks from temple [mars "recites" this is the day which down the void abysm at the earth-born's spell yawns for heaven's despotism, and conquest is dragged captive through the deep; love, from its awful throne of patient power in the wise heart, from the last giddy hour of dead endurance, from the slippery steep, and narrow verge of crag-like agony, springs and folds over the world its healing wings. gentleness, virtue, wisdom, and endurance- these are the seals of that most firm assurance w

! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom! and earth hath nourished the changeless godhead of thy youth. come thou forth, i say, come thou forth and make all spirits subject unto me! so that every spirit of the firmament, 103 and of the ether, of the earth, and under the earth, on dry land, and in the water, of whirling air, and of rushing fire, and every spell and scourge of god, may be obedient unto me["a pause [mercury "goes to his throne" fr. gemini. 1. brother virgo, didst thou hear the voice? virgo. ay, brother. fr. gemini. tell me, brother, is not mercury a great god? virgo. indeed, son of maia, the greatest of all gods that tread upon the milky way. fr. gemini. it is so. sor. gemini. yet, brother, there is the sun-god! virgo. is not mercury

ce of a butt of sherry: with these, and god for a gift, it needs no wine to be merry! i have bought for a wafer of bread a garden of poppies and clover; for a water bitter and dead, a foam of fire flowing over. from the lamb and his prison fare and the owl's blind stupor, arise! be ye wise, and strong, and fair, and the nectar afloat in your eyes! arise, o ambrosial moon, by the strong immemorial spell, by the subtle veridical rune that is mighty in heaven and hell! drip thy mystical dews on the tongues of the tender fauns, in the shade of initiate yews, remote from the desert dawns! 118 satyrs and fauns, i call. bring your beauty to man! i am the mate for ye all; i am the passionate pan. come, o come to the dance, leaping with wonderful whips, life on the stroke of a glance, death in the

ALEX SANDERS THE KING OF THE WITCHES

him, to cleanse and comfort him. the air quivered and then became still, and the voice, when it spoke, seemed to come from all comers of the room 'you are going to open what you have to the world. you will be persecuted as a result of it; you will lose friends, you will lose everything before you gain the reward of the work you have undertaken' there was a tremor in the air and then nothing. the spell was broken. exhausted but elated, alex tried not to be disappointed with the cryptic message; it did not offer much comfort, but he felt that his god must have forgiven him. he put away the regalia and restored the room to its everyday order. once he had recovered from the ordeal, he devoted his leisure to searching for other witches without revealing his own membership. one evening, watchin

ad no idea that so small a creature could hold so much blood; it oozed everywhere, elling the air with a sweet hot smell. alex realized that the company was enjoying his discomfort. feeling was running high and, as the men smeared the blood on to theirwrists; he was really afraid 'it was not necessary to make a blood sacrifice' he shouted, trying to dominate the gathering '1 have already worked-a spell and your ghost has gone' as if to mock his words, the walls began to knock and the windows shook louder than ever. the men got up from their chairs and crowded towards the centre of the room. alex edged towards the door, more afraid of the living than the dead 'i am going to fetch some more herbs' he told them. then he opened the door and fled, not stopping until he reached the main roadand

h then west then north, hearken to the witches' rune, here i come to call thee forth. earth and water, air and fire, wand and pentacle and sword, work ye unto my desire. hearken ye unto my word. cords and censer, scourge and knife, powers of the witches' blade, waken all ye unto life, come ye as the charm is made. queen of heaven, queen of hell, homed hunter of the night, lend your power unto the spell, and work my will by magic rite. by all the power of land and sea, by all the might of moon and sun, as i do will, so it shall be, chant the spell and be it done. eko, eko azarak, eko, eko zamilak, eko, eko cernunnos, eko, eko aradia. during the invocation the high priestess stands at one side and at the moment when she believes the power has come, she calls 'now' and the witches fall to the

ALEXANDRIAN BOOK OF SHADOWS OCCULT

engained, which makes no sense (that we know of. however 'engined (meaning tortured) makes more sense in context than 'arraigned. did alex sanders mis-correct the 'engained' error? l the wiccan redes bide the wiccan redes ye must, in perfect love and perfect trust; live ye must and let to live, fairly take and fairly give; form the circle thrice about, to keep unwelcome spirits out; bind fast the spell every time, let the words be spoke in rhyme. soft of eye and light of touch, speak ye little, listen much; deosil go by waxing moon, sing and dance the witches' rune; widdershins go by waning moon, chant ye then a baleful tune; when the lady's moon is new, kiss hand to her times two; when the moon rides at peak, heart's desire then ye seek. heed the north wind's mighty gale, lock the door& t

gawr's the way. published in an pamphlet called ottawa pagan resources; the pamphlet was organized/written by our very own artos. doubtless many other published sources. l no reason to believe it's part of a "standard" alexandrian or gardnerian bos, but it has been copied by a lot of people. l various aphorisms for witches this be law- where ye enter in, from there withdraw. an ye will secure the spell, cast some silver in the well. enhance thy trance with drug and dance. vervain and dill lend aid to will. trefoil, vervain, st.-john's-wort, dill, hinder witches of their will! upon the clock, dependeth not. success pursueth the persistent. guilt flees when none pursueth. power shared is power lost. seek thine enemy in secret. thoughts are things: as a man thinkest, so he is. no one person c

ht and shining moon, hearken to the witches' rune. east, then south, west then north, here come i to call the forth. earth and water, air and fire, work ye unto my desire. wand and pentacle and sword hearken ye unto my word. cords and censer, scourge and knife, waken all ye into life. powers of the witches blade, come ye as the charm is made. queen of heaven, queen of hell, lend your aid unto the spell. horned hunter of the night, work my will by magic rite. by all the power of land and sea, as i do will, so mote it be. by all the might of moon and sun, chant the spell and be it done. notes the original was written by doreen valiente, and is rather different (verses are arranged in an abab rhyme scheme: l darksome night and shining moon, east, then south, west then north, hearken to the wi

le, in shadowy host that rides the gale. and by the ferndrakes, faerie haunted, of forests wild and woods enchanted. come, o come! to the heartbeat's drum! come to us who gather below, when the broad white moon is climbing slow. through the stars to the heavens' height, we hear thy hoofs on the wind of night! as black tree branches shake and sigh, by joy and terror we know thee nigh. we speak the spell thy power unlocks, at solstice sabbath and equinox" notes l lots of published sources for this one, in several variants l michael harrison's the roots of witchcraft attempts to explain it. published sources include: doreen valiente witchcraft for tomorrow. her version continues beyond the part given here. i believe she says that she wrote everything in this book, but i'm not sure. m m grimoi

sts that these may be the initials of an invocation, as agla used to be. and of sooth the whole hebrew alphabet is said to be such and for this reason is recited as a most powerful charm. at least this is certain, these cries during the dances do have a powerful effect, as i myself have seen. other calls are: iehoua and eheie. also ho ho ho ise ise ise. ieo veo veo veo veov orov ov ovovo may be a spell, but it is more likely to be a call 'tis like the evoe evoe of the greeks and the heave ho! of sailors. emen hetan and ab hur, ab hus seem calls; as horse and hattock, horse and go! horse and pellatis, ho, ho, ho! thout, tout a tout tout, throughout and about and rentum tormentum are probably mispronounced attempts at a forgotten formula, though they may have been invented by some unfortunat

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

nctual habits. now man must possess himself consciously of his instrument and pass out of the initial stages of the educational process into that classroom and interior laboratory where it is possible to ascertain god for himself as the objective of all education. who was it said that the world is not a prison house but a spiritual kindergarten, where millions of bewildered children are trying to spell god? the mind sends us hither and thither in the work of spelling out truth until the day dawns when, exhausted, we retire within ourselves and meditate and then find god- 32- from intellect to intuition copyright 1998 lucis trust as dr. overstreet says "all our enduring quest then gets its explanation and its significance. it is the god operative within ourselves. as, then, we discover the

oncentrated life. the life of consecration and dedication, which is so distinctive of the mystic, gives place to the life of concentration and meditation distinctive of the knower. the organization of the thought life at all times everywhere, and, secondly, the practice of concentration, regularly, every day, at some set time, if possible, make for the one-pointed attitude, and these two together spell success. the former takes some time, but it can be entered upon at once. the latter requirement of stated concentration periods, can also be entered upon, but its success depends upon two things: regularity and persistence. the success of the former depends upon persistence largely, but also upon the use of the imagination. through the imagination, we assume the attitude of the onlooker, the

him, he endeavors to force the pace and do thirty minutes; instead of following his outline, which is so arranged that it takes about fifteen minutes to complete, he tries to hold the concentration as long as possible, and at the height of his effort, forgetting that he is learning to concentrate, and not to meditate, at this stage of his training. so he suffers, and has a nervous breakdown, or a spell of insomnia, and his teacher gets the blame and the science is regarded as dangerous. yet all the time, he himself is the one in fault. when some of these primary troubles occur, the meditation work should be temporarily stopped, or slowed down. if the condition is not sufficiently serious to warrant the complete cessation of the work, a close observation should be made of where (in the huma

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

, the paying of the price cannot be long delayed. the selfish words, sent forth with strong intent, build up a wall of separation. long time it takes to break that wall and so release the stored-up, selfish purpose. see to thy motive, and seek to use those words which blend the little life with the large purpose of the will of god. the word of hate, the cruel speech which ruins those who feel its spell, the poisonous gossip, passed along because it gives a thrill these words kill the flickering impulses of the soul, cut at the roots of life, and so bring death. if spoken in the light of day, just retribution will they bring; when spoken and then registered as lies, they strengthen that illusory world in which the speaker lives and holds him back from liberation. if uttered with intent to h

ncies in human affairs. the fact that they are so prominent will appear, if the student will take the trouble to consider the panorama of history; he will then note that even the history of five hundred years ago will reveal to him the fact that at that time great individuals were the prominent factors, and that history is concerned largely with the doings of powerful personalities who cast their spell over their time and age; then isolation and separateness governed human affairs and every man fought for his own land and every man forgot his brother and lived selfishly; then there was little interrelation between different races or between human families, and there was no real means of communication, except that of personal contact, which was frequently impossible. students should therefo

ALICE A BAILEY11 A TREATISE ON THE SEVEN RAYS VOLUME II ESOTERIC PSYCHOLOGY II

ll. in some of the more sublimated states of this acquiescence, the sensitively inclined person voices his submission, but fails to recognise that the voice is his own. he regards it as god's voice. for them, the way of understanding, the recognition of the great law of cause and effect (working out from life to life) and the interpretation of the problem in terms of a lesson to be mastered would spell release from negativity and blind, unintelligent acceptance. life does not demand acquiescence and acceptance. it demands activity, the separation of the good and high values from the undesirable, the cultivation of that spirit of fight which will produce organisation, understanding, and eventual emergence into a realm of useful spiritual activity. people who participate in the activity of t

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

true sannyasin. carry your meditations forward exclusively in the head, therefore, except for some incidental practice in connection with the spleen (which i will give you to follow) with a view to etheric vitalisation. your heart centre is sufficiently awakened for this life and greater sensitivity would be a handicap. the perfect fulfilment of your duty and your freedom inwardly from ties will spell for you that measure of liberation which will release you to fuller service. if you have questions which you seek to ask me, brother of old, i will with gladness reply. june 1933 my brother: your period of difficulty and of loneliness has not lessened for you and you have found it hard to struggle along. i have not much to say to you at this time; you are coming closer to your master and in

urces of your heart. ponder on this suggestion. 3. give more definite help in the work. you can give that which is needed, if you lose sight of yourself and can teach yourself to work with joyousness. is not that the clue for you, my brother, the work of joyous service? may i ask you to cultivate the spirit of joy? if you give this more definite aid and work as it may be indicated to you, it will spell for you a large measure of release. you can aid in the work with your wisdom and ripe experience. adhere to the simple outline indicated by me in my previous communication. i cannot change it yet, for you have not yet availed yourself of the help i there sought to give to you. but be of good cheer and go forward with joy upon the way. there is no time these fateful days for that lost effort

ALICE A BAILEY13 PROBLEMS OF HUMANITY

rpetuating the bad old ways, but that they also constitute a menace to those countries which are in the happy position of being able to change their educational institutions and thus inaugurate a better way of preparing their youth for total living. education is a deeply spiritual enterprise. it concerns the whole man and that includes his divine spirit. education in the hands of any church would spell disaster. it would feed the sectarian spirit, foster the conservative, reactionary attitudes so strongly endorsed, for instance, by the catholic church and the fundamentalists in the protestant churches. it would train bigots, build barriers between man and man and eventually lead to a powerful and inevitable swing away from all religion on the part of those who would finally learn to think

urch stands entrenched and unified against any new and evolutionary presentation of truth to the people; its roots are in the past but it is not growing into the light; its vast financial resources enable it to menace the future enlightenment of mankind under the cloak of paternalism and a colourful outer appearance which hides a crystallization and an intellectual stupidity which must inevitably spell its eventual doom, unless the faint stirrings of new life following the advent of pope john xxiii can be nourished and developed. 2. the greek orthodox church reached such a high stage of corruption, graft, greed and sexual evil that, temporarily and under the russian revolution, it was abolished. this was a wise, needed and right action. the emphasis of this church was entirely material but

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

an expression in essence, if not yet entirely factual of the love of god, immanent in his created universe. churchianity has, however, laid itself wide open to attack, and the mass of thinking people are aware of this; unfortunately, these thinking people are still a small minority. nevertheless, it is this thinking minority which (when it is a majority and it is today a rapidly growing one) will spell the doom of the churches and endorse the spread of the true teaching of the christ. it is not possible that he has any pleasure in the great stone temples which churchmen have built, whilst his people are left without guidance or reasonable light upon world affairs; surely, he must feel (with an aching heart) that the simplicity which he taught and the simple way to god which he emphasised h

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

pplied to what i shall now attempt to give you, it is no easy- 196- discipleship in the new age- volume ii copyright 1998 lucis trust matter to find the words to express the underlying idea the idea you can contact at your present point of development. this third formula concerns time and the consciousness of the spiritual man who is unaware of separation, of divisions in time and space or of the spell of the great illusion. it deals with the fact of immortality and with the unshatterable continuity of consciousness and life. it is this formula which at the third initiation produces the transfiguration which comes when the eternal now is realised and when the continuity of awareness and of identity is seen as an aspect of being. this formula has been called by one of the masters "the seed

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

cerned only with the great and simple duality of spirit and matter, and not with the many forms which the fusion of these two brings into being. the domination of spirit (and its reflection, soul) by matter is what constitutes evil and this is true whether the statement is applied to the development of the individual or of the group. the "lights which carry out the will of god" move free from the spell of evil. the light in which they move safeguards them, and their own innate and inherent radiance repels evil. but they "move alongside the evil to which all lesser forms are prone; they are part of a great observing group which "moves forward in time and space; its members watch the great war and conflict proceed on earth between the forces of light and the forces of evil. they have let loo

ALICE BAILEY THE LABOURS OF HERCULES

god of the waters, but his mother was a mere mortal. he claimed to be a great teacher. he was fluent in speech and captivating in what he said. he made great claims for himself, leading hercules to believe that he could show him the way, that he could lead him out into the light, and that he was the custodian of truth. hercules was completely deceived. little by little he fell under the power and spell of busiris; little by [63] little he yielded up his will and his mind and accepted him as his teacher and guide. finally, when busiris had hercules entirely under his control, he bound him to the altar of sacrifice and forced him to forget nereus. the myth tells that hercules eventually freed himself and resumed his search, binding busiris to the altar whereon he himself had lain. again we f

ANATHEMA OF ZOS

e in hwche anathema of zos the sermon to the hypocrite an automatic writing by austin osman spare preface do thy will magickal currents pass as the great wheel swings endlessly to and fro driven by words of power whose origin is inestimable. spare was a watcher on the threshold. agape of the christos had spent its force. it laid upon the land as a shroud when once it had been a bright and shining spell of liberation. under this pall the scorpion bred consciousness in the charnel house of putrefaction. monsters arose and walked the earth in the guise of living men and women. these are the hypocrites to whom the sermon was delivered. the goat-herd found himself in a pigsty; speaking to swine bred on foul aethers. where once there was the sermon on the mount, now there need be a sermon of the

ARADIA GOSPEL OF THE WITCHES

real strege, though not of mere fortune-tellers, who are common enough.the children of diana, or how the fairies were born. 35 fivepence roman money.diana, queen of the serpents, giver of the gift of languages. no footnotes)diana as giving beauty and restoring strength. no footnotes)note. no footnotes)the end. page 79 n r r r r r chapter xi. 22 this incantation is given in the chapter entitled a spell to win love.chapter xii. no footnotes)chapter xiii. 23 the most important part of witchcraft is to intoneor accent the incantations accurately, in amanner like that of church chanting or arab recitations. hence the apparently prose form of mostspells. 24 it is to be observed that the invocation is strictly a psalm of praise or a hymn; thescongiu-razioneis a request or prayer, though it often

d laverna was a nocturnal deity a play on the word paura, or fear. page 78 13 this appears from very early ages, as in roman times, to have been regarded as gifted withmagic properties, and was used in occult ceremonies. 14 that is, dianais invoked to send demons with the very life of the fire of hell to still moreincrease that of the sun to intensify the wine.chapter vi. 15 the beginning of this spell seems to be merely a prose introduction explaining the nature of theceremony.chapter vii. 16 this refers to a small ceremony which i have seen performed scores of times, and have indeedhad it performed over me almost as often, as an act of courtesy common among wizards and witch-es. it consists of making certain signs and crosses over a few drops of oil and the head of the oneblessed, accomp

l hounds and of all huntingthou who wakest in starry heavenwhen the sun is sunk in slumberthou with moon upon they(sic) forehead,who the chase by night preferrestunto hunting in the daylight,with thy nymphs unto the musicof the horn thyself the huntress,and most powerful: i pray theethink, although but for an instant,upon us who pray unto thee! 24 then virgil taught them also the scongiurazioneor spell to be uttered when good fortune or aught isspecially required.the conjuration of diana.bella dea del arco del cielo!delle stelle e della luna!la regina pi potentedei cacciatori e della notte!a te ricorriamo,e chiendiamo il tuo aiutoche tu possa darcisempre la buona fortuna! page 50 chapter xiii.diana and the children.and there withall diana gan apperewith bowe in hand right as an hunteresse

una altra grazia,di farmi far un bello sposalizio,una sposalizio ricco e compagnatoda molte signore..se questa grazia mi faraisempre il vangelo delle stregeio asseriro. page 41 n r r r r r it is a realisationof forbidden or secret love, with attraction to the dimly seen beautiful-by-moonlight,with the fairy or witch-like charm of the supernatural a romanceall combined in a single strangeform the spell of night!there is a dangerous silence in that houra stillness which leaves room for the full soult o open all itself, without the powerof calling wholly back its self-control;the silver light which, hallowing tree and tower,sheds beauty and deep softness oer the whole,breathes also to the heart, and oer it throwsa loving languor which is not repose.this is what is meant by the myth of diana

ght, or the nocturnal venus-astarte herself, so far would the love for sleepingendymion be understood as sensual, yet sacred and allegorical. and it is entirely in this sense thatthe witches in italy, who, may claim with some right to be its true inheritors, have preserved andunderstood the myth. page 39 n r r r r r but t ana, who was far more powerful than the witch, though not able to break the spell by which hewas compelled to sleep, took from him all pain (he knew her in dreams, and embracing him, shesang this counter-charm.the song of diana.endamone, endamone, endamone!per lamore chi mi porti e che io pure,ti porto tre croci su questo letto!vengo a fare, e tre marroni dindia,nel tuo letto vengo a posare,e questa finestra aperta che la luna,su il tuo letto risplende,come risplende il n

BLACK SERPENT1

s beliefs. in june 2004, alicia folberth, a wiccan high priestess, was fired, allegedly because of her need for time off (on halloween) to practice her faith. http//www.connpost.com/news/ci_3168056 in a similar incident back in march 2001, shirley tingley, a witch, claimed she was fired from her job due to her religious beliefs, though her employer insisted it was because she threatened to cast a spell on a co-worker. http//www.witchvox.com/wren/wn_detail.html?id=2785 most recently, there is the case of julie carpenter who was fired from her job because it came out that she practiced witchcraft. according to media reports, the school stated her removal as a bus driver for the district was for the safety of the children. ms. carpenter was otherwise an exemplary employee and never discussed

BLAVATSKY H P ANTHROPOGENESIS

h, if not he remains (invisible. and kon-fu-tyu is made to say by lu-lan "the dragon feeds in the pure water of wisdom and sports in the clear waters of life- our divine instructors. now atlantis and the phlegyan isle are not the only record that is left of the deluge. china has also her tradition and the story of an island or continent, which it calls ma-li-ga-si-ma, and which kaempfer and faber spell "maurigosima" for some mysterious phonetic reasons of their own. kaempfer, in his "japan (appendix, p. 13, gives the tradition: the island, owing to the iniquity of its giants, sinks to the bottom of the ocean, and peiru-un, the king, the chinese noah, escapes alone with his family owing to a warning of the gods through two idols. it is that pious prince and his descendants who have peopled

BLAVATSKY H P COSMOGENESIS

w become so universal, that even most of the fellows of the theosophical society have fallen victims to the same misconception. from the first, however, protests were raised by brahmins and others against the title; and, in justice to myself, i must add that "esoteric buddhism" was presented to me as a completed volume, and that i was entirely unaware of the manner in which the author intended to spell the word "budh-ism" this has to be laid directly at the door of those who, having been the first to bring the subject under public notice, neglected to point out the difference between "buddhism- the religious system of ethics preached by the lord gautama, and named after his title of buddha "the enlightened- and budha "wisdom" or knowledge (vidya, the faculty of cognizing, from the sanskrit

BLUE EQUINOX

isible core of the mind. rise, o my snake! it is now is the hour of the hooded and holy ineffable flower. rise, o my snake, into brilliance of bloom on the corpse of osiris afloat in the tomb! o heart of my mother, my sister, mine own, thou art given to nile, to the terror typhon! ah me! but the glory of ravening storm enswathes thee and wraps thee in frenzy of form. be still, o my soul! that the spell may dissolve as the wands are upraised and the ons revolve. behold! in my beauty how joyous thou art, o snake that caresses the crown of mine heart! behold! we are one, and the tempest of years goes down to the dusk, and the beetle appears. o beetle! the drone of thy dolorous note be ever the trance of this tremulous throat! i await the awakening! the summons on high from the lord adonai, fr

s heretofore. i think fra. p.a. might write to me. i feel that he is testing me, and have tried to hold to that idea. i know that really it does not matter, but i am weak yet, and should so like a little friendly push and a few words of advice. i feel like dropping it all for a time; but that is perhaps the very thing that is so difficult, in fact, the whole trick! o dear, i am certainly having a spell of .dryness. but i will plod on, on, on, and in, in, in. o for one kiss, or the echo of a kiss, my lord adonai. i yearn for thee, i am parched for thee. let me be utterly consumed in thee! amen. saturday, june 10, 1911. tonight i must write an entry. i must. and it is time. why have i not done so before? because i have experienced a .dryness. for the last month, and have made no definite eff

on, also when i first saw picture of man.s arm in the equinox, i rather dreaded to cut mine, so thought it best to carry out exercise and get over bodily dread of a little pain. i did so and am not sorry. this letter from fra p. a. giving new practice, etc, combined with some considerable dissatisfaction on frater v.i.o..s part, regarding his present state, caused him to undertake another regular spell of work for 32 days, after which he seems to have recorded very little until march 25 in the following year, viz, 1912. he then experimented with sss section of liber hhh, from the equinox, vol. v and obtained automatic rigidity. he writes.(1) brain became charged with electric fluid or prana, in fact whole face and hands became as if connected with an electric battery, also brain seemed lum

ber ccc 177 .there is a secret door that i shall make to establish thy way in all the quarters (these are the adorations, as thou hast written) as it is said: the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra, and of ahathoor. i am thy theban, o mentu, the prophet ankh-f-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o wing d snake of light, hadit! abide with me, ra-hoor-khuit. in the comment in equinox i (7) this passage is virtually ignored. it is possible that this .secret door. refers to the four men and four women spoken of later in the paris working, or it may mean the child elsewhere predicted, or some secret preparation of the

diligently god had veiled me from myself! i could not hear the drone and rustle of the weir. no help in that world or in this! i was alone in the abyss. no whence! no whither! and no why! not even who evokes reply. no vision and no voice repay the sevenfold sacrament 191 my will to watch, my will to pray. vain is the consecrated vesture; vain the high and holy gesture; vain the proven and perfect spell enchanting heaven, enchaining hell. unyoked the horses from the car wherein i waged celestial war: mine angle sheathes again his sword at the interdiction of the lord. even hell is shut, lest spite and strife should show my soul a way to life. hope dies; faith flickers and is gone. love weeps, then turns its soul to stone. all nearest, highest, holiest things drop off; the soul must lose her

BOOK T

arius, an upright sword in style of the solomonic key, the words "yellow; symbols in violet. there are markings and symbols outside the shape of the ankh: upper left corner "l-i-f-e" above a large "t. upper right corner "v-i-t-a" above a large "a. to left of base: large "o. to right of base: large "p. below base "b-i-o-s" just above the caption "the complete symbol of the tarot. the large letters spell "taro" in greek capitals (gr:tau-alpha- rho-omicron. in the wedges defined by the lower sides of the cross-arms and the base upright sides: to left an upright pentagram with the dot-in-circle sun symbol in its pentagonal center. to right the same, but with a crescent moon, horns to right. 2. a handbook of geomancy. book t page 26 of 26 http//www.private.org.il/gd/book-t.html 13/10/2 tthe boo

BOOK OF DOOM

bet is v; it is ruled by hismael, who is duke of the great infernal empire. 5.13. the worthy only know and understand the infernal alphabet of doom. 5.14. this is so because the infernal alphabet of doom is their key to power. 5.15. knowing the power of the infernal realms and their rulers will give you the means to do what you want to do. 5.16. practice the infernal alphabet of doom and you will spell doom to all hypocrisy in this world! 5.17. combine the letters of the infernal alphabet of doom and yours are the most powerful words of power there are. 5.18. this is so, because i am lucifer, emperor supreme of the great infernal empire and i have written this book! translator's note: the secret mantras of power are available to members of the o.a.i! these last twelve letters relate to the

BOOK OF PLEASURE

this book! translator's note: the secret mantras of power are available to members of the o.a.i! these last twelve letters relate to the created forces of the univere definitions the words god, religions, faith, morals, woman, etc (they being forms of belief, are used as expressing different "means" as controlling and expressing desire: an idea of unity by fear in some form or another which must spell bondage-the imagined limits; extended by science which adds a dearly paid inch to our height: no more. kia: the absolute freedom which being free is mighty enough to be "reality" and free at any time: therefore is not potential or manifest (except as it's instant possibility) by ideas of freedom or "means" but by the ego being free to recieve it, by being free of ideas about it and by not be

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

sedatives, stimulants. vitamins in herbs. the art of prescribing medicine. some simple treatments medicinal drinks, syrups, decoctions, teas, mixtures, ointments. witches' pharmacopoeia. sources. lesson eleven 155 magick physical body. circle. cone of power. dancing and chanting. feeling. drawing down power. releasing the power. timing. cord magick. candle magick. love magick. sex magick. binding spell. protection. form of ritual. lesson twelve 175 the power of the written word runes. ogham bethluisnion. egyptian hieroglyphics. theban. passing the river. angelic. malachim. pictish. talismans and amulets. power raising dance. general dancing. music and song. sabbat games. wine and ale. bread and cakes. contents xi 67 lesson one the history and philosophy of witchcraft before really getting

r physical health and also upon the time of the day and the day of the month. keep records and note when it is the best time for you to "generate. spells and charms spells and charms are the part of witchcraft most commonly used by the solitary witch. spells are done by full covens, certainly, but there are very effective ones that can be done by the individual. the most important ingredient in a spell is emotion. you must want something to happen. you must want it with all your being, and through that desire you will drive all your power into the magick. this is the reason that it is far better to do magick for yourself than to ask someone else to do it for you. if you are doing a spell for another person there is no way that you are going to put the same amount of emotional drive into it

e you will drive all your power into the magick. this is the reason that it is far better to do magick for yourself than to ask someone else to do it for you. if you are doing a spell for another person there is no way that you are going to put the same amount of emotional drive into it that they could. spells and charms are not necessarily tied in with the religious side of witchcraft. to work a spell within the circle, immediately following an esbat rite would, almost certainly, be extraordinarily effective. yet you can cast a simple circle and work your spell at any other time and still get results. the actual mechanics of casting a spell; of working magick? well, let's leave that until you are somewhat better versed in the religious side; after all, witchcraft is a religion. now answer

effective to do magick for yourself than to do it on someone else's behalf. it is seldom that another person can feel as intensely about something as the one directly concerned. this strong "feeling" is, in effect, the raised "power" used in magick. as an aid, a booster, to your power there can be used a number of amplifiers. one of these is chant and another is rhyme. the rhythmic chanting of a spell, with a solid, regular beat, can do much to intensify your feeling and, thereby, increase your power. similarly, dancing can raise the power and so can a number of other treatments, including sex, all of which will be discussed in detail in lesson eleven. one other aspect might be mentioned here. when performing magick it is advisable to have a clean body. this means cleansed externally and

working as a group, the coven will work as individuals, sitting and chanting, holding the cord in hand (the same is obviously done by the solitary. as the power starts to build, each covener will taking her own time and ignoring, or mentally separating herself from, the others-pause from time to time to tie a knot in her cord. the first knot is tied at one end, with the words "by knot of one, the spell's begun" she will then go back to chanting oftimes swaying from side to side, or back and forth until she feels it is time to tie another knot. this is tied in the opposite end with the words "by knot of two, it cometh true. then back to the chanting. as she chants, she also pictures what she wants. she "takes aim, as i put it in releasing the power, above. so it goes on; chanting and pictur

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

s introduction- the power of white witchcraft 1- the origins and practice of witchcraft 2- creating spells and rituals 3- beginning magick 4- gods and goddesses 5- candles, colours and the zodiac 6- herbs in magick 7- oils and incenses in magick 8- crystals and protective magick 9- healing magick 10- ritual magick 11- moon magick 12- planets and angels 13- seasons and festivals 14- magick for you spell template glossary further reading (removed) useful contacts (removed) index of spells (removed) index (removed) scan/ edit notes versions available and duly posted: format: v1.0 (text) format: v1.0 (pdb- open format) format: v1.5 (html) format: v1.5 (pdf- no security) format: v1.5 (prc- for mobipocket reader- pictures included) genera: wicca/ wiccan/ witchcraft extra's: pictures included (fo

cord, as theosophists call it- is perhaps what made it possible for pyramids to be built at almost the same time in lands as far apart as egypt and south america, and for shamanism to follow similar patterns in unconnected continents. by accessing this source of power, we may create a ritual or use certain crystals without consciously knowing their significance, only to find out that our invented spell closely resembles one from another time or culture; we know how to heal without being taught. gaining such knowledge has been described as 'inner-plane' teaching and if you can trust your own deep intuitions, you need very little formal teaching about magick. if you scry at the full moon or during one of the ancient festivals, by looking into water and letting images form, this deep wisdom w

to add our own will-power to the power we have drawn on. what is more, under the cosmic profit-and-loss scheme, if we ask for a psychic overdraft, we must give back, if not immediately, then at a later date. so when seite 4 wicca01.txt your finances are better or your immediate troubles are passed, you should make a small donation or give time to a worthwhile cause connected with the area of the spell. this balances up the account whose cosmic energies you tapped into. many shamans or witches demand some sort of payment for services, and this is not from avarice, but because all too often if something is not paid for, it is not valued. so be sure that you pay the shaman -especially the cosmic one. this is grass roots magick, but it works. magick for your needs 'enough for my needs and a l

es hedge-witches, from the times when a hedge, often of hawthorn, bounded the witch's home, and it is sometimes said that they are walking on the hedge between two worlds. such a witch may be in the tradition of the village wise women who knew about herbs and about the cycles of nature and used the implements of their kitchens rather than ceremonial tools. she may also be gifted in divination, in spell-casting and in astral projection. usually a woman, but occasionally a man, the solitary witch practises eclectic magick drawn from a variety of traditions. in the further reading section on page 301, you will find some suggested books in which you can read about some of these different traditions. those expert in brews and potions are also called kitchen witches. indeed, many of our grandmot

own in pots or in gardens and chopped in a mortar and pestle. fresh herbs have more immediate energies than dried, though the latter are better in sachets and poppets. always bear in mind that the magick is in you, not in your tools, and a wand cut from a fallen hazel or willow branch in the right hands can be more magical that the most elaborate crystal-tipped one purchased from a new age store. spell casting spell casting is part of some, but by no means all, wiccan activities. most spells are carried out with the purpose of changing someone's life for the better or sending healing energies to others. for example, love magick could, if you wish to bring love into your life, be focused on increasing the love in the world, thereby attracting love in its many forms, and not just romance. mo

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

m the lowcountry plantations of south carolina to the pine fields of florida early in the twentieth century. a story tells that one day he was sent to draft some laborers for work in the turpentine camps. approaching a truckload of potential recruits, abraham tried to persuade them to sign on with the company he represented. then, according to one witness, he threatened to "throw the worste [sic] spell" on them unless they went with him. in fear, the men went along, and thereafter abraham acquired the reputation of someone who was able to "fix" whomever he wanted or to "throw a fix" that is, remove the spells of others. knowledge of his powers spread, and henry abraham thus began his career as a "hoodoo doctor" for the "sick and spell-bound" his spiritual work included creating and distrib

s, and ruined his crops. correspondingly, a nineteenth-century plantation owner in georgia explained how the rivalries between his african american workers, jane and anna, were linked to a series of farm mishaps. undergirding these problems, he noted, were very real conflicts between the women. though anna milked, jane churned, and every effort to make butter failed. jane said that anna had put a spell on the milk. anna retorted by saying that jane put something in the milk to prevent the butter coming, so that she, anna, could be discharged. chickens about the yard began to die, the water in the well had a peculiar taste. c negroes would use neither axe nor hoes kept at the yard. c when a hen was setting, she rarely brought off chickens. c it can be well understood from the foregoing, how

g black woman was admitted to an insane asylum for hysteria "it was generally believed by the girl's colored friends that her insanity was caused by a espell, f" asserted the author "laid on her by [a] rejected lover" the woman's belief in the power of supernatural harming necessitated her confinement and institutionalization. she was eventually cured, however, after a "voodoo doctor" removed the spell from her.[50] violent or unaccountable death was sometimes explained as the result of conjure "fixes" the murder of an african american woman in a savannah, georgia, community in the 1930s led some frightened members of the local population to speculate that malign supernatural forces were involved. their shared belief in conjure reinforced their opinion that the woman's death was the result

the southern workman journal in 1878 "she was pronounced incurable by all the other doctors" called at the last minute, a conjurer restored her health "how he managed to do it" the writer pondered "i do not know" the administrator alice bacon, who collected folk beliefs from over twenty years at hampton institute, observed that among blacks "the surest sign that [a] disease [was] the result of a spell or trick" was that a patient would grow "worse black magic page 64 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 rather than better under the treatment of regular physicians" the southern workman also printed a letter describing an old man who was "ill with palsy" who "after spending much money employing medical doctors and getting no relief" so

side and told him something kept coming up in her throat" the conjure doctor discovered that she had been fixed by a cup of tea that she had been offered. according to the witness, he gave her his own formula, told her to drink it, and "in five minutes a scorpion came out of her mouth" nathaniel john lewis of tin city, georgia, was another witness to such a bodily intrusion "my wife hattie had a spell put on her for three long years with a nest of rattlesnakes inside her" he insisted "she just lay there and swelled and suffered" another story was related to hurston in 1928 by rachel silas, of sanford, florida "ah seen uh eoman wid uh gopher in her belly" she asserted "you could see em movin f eround in her. and once every day he'd turn hisself clear over and then you could hear her holler

COLLIER IRENE CHINESE MYTHOLOGY

d the little monkeys back into hair. he freed the imprisoned children and returned them to their parents. to celebrate their king s return, the cave monkeys feasted on dates, fruit, and grape wine. the visit to the dragon king monkey decided that the demon was right to have laughed at him. he was king of his monkeys, but he did not have any clothes or weapons worthy of a king. so monkey recited a spell and dove into the sea to meet with the dragon king of the eastern sea. when he demanded a suitable weapon, the dragon king showed monkey a heavy iron pillar weighing several tons. no one in the sea could lift it; many feared its strange, glowing light. monkey grabbed the stick, recited a spell, and changed it into a weapon-sized iron rod. making thrusts and parries, monkey jabbed and swung t

COSIMANO CHARLES ELEMENTARY PSIONICS

hilda is cooking. the pendulum begins to swing along one of the edges towards a letter. it reveals a "b" and you stop the pendulum and bring it back to the center to repeat the procedure. and after a short time your worst fears are realized, she is making broccoli again so you call her back, say you have a business matter and order a pizza. the uses of this simple device should be obvious. it can spell out words, sentences, numbers, any piece of information that is out there can be received. it can tell you anything, but there is one little fact you must remember. the pendulum, as i have already said, can be influenced by the conscious mind and give you false information. you have to be careful in what you ask, not being too involved in the answer otherwise the pendulum will cease to be a

CROSSING THE DESERT

inspiration of culture, which the graikoi new will, that man should not return to the divine sterility of eden, or became again as beasts of the field. the light of satanael shall endure, even though it be but a tiny spark within a few at those times of ignorance and fear when man in weakness turns to demiurge and his m'shiha and other slave creeds. and that spark shall return as a blazing flas.a spell for crossing the desert by setnakt the divine formula of xepera xeper xeperu, whose physical form had entered the consciousness of magus aquino from budge's egyptian language, had as its most recent form before budge a spell of slaying apep and knowing the manifestations of re, written the same year that alexander the great died. an earlier form of the spell appears on a statue of ramses iii

g to the east. ramses iii is a significant figure among setian emperors, because he is described in the great harris papyrus as xu thenru ast ast a ari-f em suten (translated as "he did many glorious things and mighty deeds as high priest. this phrase was incorporated in the book of coming forth by night to describe anton la vey, and providing a hidden link to the xepera xeper xeperu formula. the spell is not intended for illustrative purposes, although it does illustrate the myth of creation. it was an operative spell for survival across the expanse of the desert. this is an interesting moment. you are leaving behind the known and are entering the unknown. the known is the divine land of khem, before you the unknown desert with its mirages, bandits, scorpions, sandstorms, etc. beyond that

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

nt environmentalists stand in front of crowds of non-white peoples in the third world telling television cameras that we must have population control, they are helping the elite's agenda. some will know that, many will not, but the effect is the same. i am in favour of all peoples having the choice not to conceive children if that is their wish. choice, however, is not a word the manipulators can spell. again look at the timing of the launch for so many of the population control initiatives by kissinger and others: the late 60s and early 70s, just as the club of rome was getting started. coinciding with the club's beginnings in 1968, came the book by professor paul r. ehrlich, the population bomb, which has sold upwards of 20 million copies. in that he said "our position requires that we t

DAVID ICKE CHILDREN OF THE MATRIX

this is why the pope is called the vicar of christ, the deity's representative on earth. i look in some detail in the biggest secret at how the gospel story was written and how the christian religion and the bible were created, so i won't repeat it all again here, except for some key themes, which are important for new readers to know. there are two main theories for how the original gospel (gods-spell) narrative came to be compiled. one is the piso theory. this was detailed by abelard reuchlin in the true authorship of the new testament, first printed in the united states in 1979. there is also a website called the piso homepage, which focuses on this story and the illuminati bloodlines.38 reuchlin tells of an inner circle or inner ring, the most exclusive club in history, who knew the "g

DAVID ICKE THE BIGGEST SECRET

became sacred. theholly bush was another sacred symbol of the druids and this is where we get thename hollywood in los angeles, the centre of the global film industry which wascreated by modern initiates of the babylonian brotherhood. it has remained in theircontrol and hollywood is one of their most important vehicles for mass mindconditioning. hollywood is indeed a place of magic as it casts a spell on humanitysperception of itself and the world. the druids knew about astrology and astronomyand they celebrated the birth of the sun on december 25th. the moon was also veryimportant to them. particularly sacred was the night of the new moon, the sixth day,and the full moon.as with the blue degrees of modern freemasonry, the druid initiates were dividedinto three groups. the teachings given

and the stories include elements of thetales of joseph in egypt and other old testament characters, plus some essene writingsand characteristics of various pagan gods. this is precisely what the evidence i havedocumented confirms. the several josephs in the story are all the creation of piso andpart of the code. the letters in the name piso translate in hebrew as y ud, v ov; samech,fey, and they spell the name, joseph. another code piso used for himself in the stories isthe number 60. reuchlin points out the many similarities between the jesus story and theone of the old testament character, joseph, which piso used as a foundation: joseph had12 brothers, jesus 12 disciples; joseph was sold for 20 pieces of silver, jesus for 30pieces of silver (inflation; brother judah suggests the sale of

at parts ofdianas body would have been consumed also. again i ask, is her body even on theisland at althorp park? it makes you wonder what tony blair and the royals weredoing when they came together at balmoral immediately after dianas death. anotherpart of the ritual was that diana was blond-haired and blue-eyed. cathy obrien is thesame, so is arizona although she had dyed her hair to break that spell when i met her.she said that even when the elite sacrifice cats they are blond-haired and blue-eyed.there is something about that genetic structure which is fundamental to them and this isthe blood they need to survive in this dimension. at least most of the monarch slaveshave blond hair and blue eyes. there were no blue eyes on this planet until theextraterrestrials came, arizona said.diana

iday, july 24th1998, p 3.60the womens encyclopaedia of myths and secrets, p 543.61kitty kelly, the royals (warner books, new york, 1997, p 34762the times, wednesday, june 3rd 1998.63fergies mom was murdered, the globe, october 6th 1988.464chapter twentycasting the spellthe brotherhoods obsession with ritual and symbolism is not the bizarre behaviour itmight at first seem to be. they are casting a spell on the human mind and emotions.this has been going on for thousands of years and it is so important to understand thisif we are going to break free from reptilian control- as we are.everything that exists is an energy field, a unique vibrational pattern of energycreated by thought and emotion. all that exists is the same energy, but these infinitepatterns create infinite forms, just as water

by thewavelengths of emotion which constantly pass through the dna. the emotion of fear(from which all negative emotion derives) is a long, slow wavelength and so can onlytrigger a few of our potential antennas (see figure 57. but love (from which allpositive emotion derives) is a fast, short wavelength and so sparks into action far moreof these antennas (see figure 58. thus when we are under the spell of fear we delinkourselves from our true connection to infinity and live our lives within a small dropletof consciousness, the egg shell. when we express the emotion of love we reconnectwith our multidimensional self and our potential becomes infinite because we becomeinfinite. we reconnect with the ocean, with god.there is another way of putting this. our consciousness is a series of interc

DEMONIC BIBLE

s hidden. knower of the secrets of the earth. his word is giggimaganpa and his seal is this: the sixteenth name is agaku this power can give life to what is already dead, but for a short time only. he is the lord of the amulet and the talisman. his word is mashgarzanna and his seal is this: the seventeenth name is tuku lord of baneful magick, vanquisher of the ancient ones by magick, giver of the spell to marduk kuros, a most fierce enemy. his word is mashshammashti and his seal follows: the eighteenth name is shazu knows the thoughts of those at a distance, as well as those in the vicinity. nothing is buried in the ground, or thrown into the water, but this power is aware. his word is mashshananna and his seal is this: the nineteenth name is zisi reconciler of enemies, silencer of argumen

DIABOLUS

death of that culture. consider the graeco-roman period, when wax figures were implemented as focus points for various magical ceremonies. many used wax figures as performing love spells, but were also used in cursing as well. as set was the most powerful of the gods and equally a god of magick and infernal sorcery, he is a force which strengthens by the desire of force. there is an example of a spell which implements infernal spirits and wax figures to obtain the love of a woman8 and was done through incantations of the infernal spirits. as witchcraft survived in medieval times it was said that through the divell the witches were able to effectuate by the power of their master 9. i invoke thee who art in the void air, terrible, invisible, almight god of gods, dealing destruction and maki

t in vain and not see the first days of the dawn. leviathan is considered to being connected with azhdeha, the dragon, the very home of tiamat and some suggesting also set (who is known in lore to take the form of serpents, also connected to tiamat, the chaos dragon of the akko-sumerians. in the book of the sacred magic of abra-melin the mage, leviathan is one of the four crowned princes of hell, spell from the hebraic root of lvithn. he is called the crooked or piercing serpent or dragon. leviathan is a chief daemon along with lucifer, satan and belial. anton lavey attributed leviathan to the direction of west, associated with water. understanding leviathan provides a more significant challenge than any other daemon. rahab itself is a fallen spirit of timeless existence, as it wraps or fo

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

n of responsibility and control by the individual over his or her own life. also, the giving or awakening of power to a person, place, or thing. empty ones: a term used by donald michael kraig to represent entities who personify despair on a physical or non-physical level. physical empty ones have no soul, and no hope for the future. enchant: literally "to sing into" the act of casting a magickal spell, especially through the use of muttered, recited, or chanted words of power. enochian: a system of magick channeled by dr. john dee (q.v) advisor to queen elizabeth i of england, and his assistant, edward kelley. it was attributed to the jewish patriarch, enoch by them. sometimes this system is called "angelic" the system was further developed by the hermetic order of the golden dawn [g.d. e

he zodiac (q.v) sign pisces (q.v. on the tree of life (q.v) within the kabbalah (q.v) attributed to the first sephirah (q.v) kether (q.v. keywords include: idealism, illusion, spiritual, drugs, alcohol, confusion, deceit, elusive, astral plane, psychic, charlatans, impressionable, wishful thinker, false, occult, escape, mystic, dreams, visions, lacks substance, gaseous, diffuse, foggy, vicarious, spell, self delusion. neschamah: the intuition. corresponds with the third sephirah (q.v) of the tree of life (q.v. netzach: victory. the seventh sephirah (q.v) on the tree of life (q.v. ninety-three (93) current: what the followers of aleister crowley call their path or tradition. it's holy book is crowley's book of the law, and it's creed his infamous "do what thou wilt shall be the whole of the

DION FORTUNE MYSTICAL QABALA

its theology; god, alone and in an instant, made the heavens and earth. the great architect of the universe is also the bricklayer. not so does esoteric science. the initiate knows the legions of spiritual beings who are agents of god's will and the vehicles of creative activity. it is through these that he works, by the grace of their ruling archangel. but an archangel cannot be conjured by any spell, however potent. rather is it that when we effect an operation of the sphere of a particular sephirah, the archangel works through us for the fulfilment of its mission. the art of the magician therefore lies in ahgning himself with cosmic force in order that the operation he desires to perform may come about as a part of the working of cosmic activities. if he be truly purified and dedicated

DION FORTUNE PSYCHIC SELF DEFENSE

was never attacked twice in the same night. secondly, when i speak of physical happenings, the smashing of glass and voices, they were never, with one absolutely inexplicable exception, actual, but pure obsessions; and this leads to the third point. not one of these incidents happened while i was asleep. always i found myself awake with the terror upon me and struggling violently to cast off the spell. i have had nightmares before, but no nightmare that i have ever had could hold my mind in its grip for minutes at a time as this thing did, or send me plunging through a ten-foot-high window to the ground below "the first indication i had that these visitations were absolutely out of the ordinary course of events came on may 30. about midnight i was suddenly awakened by a voice calling loud

as she went on the concert platform she would see his face in the air in front of her, and her throat would close and she would be unable to utter asound, and that this horrible experience would occur every time she tried to sing until she returned to him and continued to have "treatment (at a guinea a time. this potent hypnotic suggestion proved effective, and her career was at an end until the spell was broken. the following letter contains a very illuminating experi ence, and is of value, not only for its account of a psychic attack, but also for its description of the manner in which the attack was combated "in the winter of 1921-2 i was told (from the inner planes 'we see your initiation into the order of the christ' i did not understand very clearly and i waited "in june, 1922, an o

us christ our saviour. amen" the water thus consecrated may be used as a bath, or for making the sign of cross upon the forehead, or for sprinkling about a place. when thus using it, the following prayer may be employed "in the name which is above every other name, and in the power of the father and of the son and of the holy ghost, i exorcise all influences and seeds of evil; i lay upon them the spell of christ's holy church, that they may be bound fast as with chains and cast into outer darkness, that they trouble not the servants of god" in pointing or making the sign of the cross, the first and second fingers are extended and the third and fourth are bent towards the palm of the hand and the thumb laid upon their nails. when the hand is extended in blessing over the salt and water, it

DONALDTYSON EVILEYE

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 away nor cry out to attract the attention of others. this spell of the evil eye would persist, even if the wolf came out from hiding so that the man could look upon it. however, if it happened that the man saw the wolf first, the gaze of the wolf would lack its paralyzing effect. it was believed that the ray from the eye of the man extending itself to the wolf prevented the ray from the wolf's eye from reaching the man- the same theory that caused indivi

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

h a disk upon his head. text [chapter lxxx (i [tim, chapter of] changing into the god who giveth light in the darkness. saith osiris, the scribe ani, triumphant: i am (2) the girdle of the robe of the god nu, which shineth and sheddeth light, which abideth in his presence and sendeth forth light into the darkness, which knitteth together the two fighters (3) who live in my body through the mighty spell of the words of my mouth, which raiseth up him that hath fallen--for (4) he who was with him in the valley of abtu hath fallen--and i rest. i have remembered him (5) i have carried away the god hu from my city wherein i found him (6) and i have led away the darkness captive by my might. i have upheld the eye [of the sun] when its power waned (7) at the coming of the festival of the, fifteent

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

that he possessed an extraordinary power to read the future. abracadabra a magical word said to be formed from the letters of the abraxas, written thus: a ab abr abra abrac abraca abracad abracada abracadab abracadabr abracadabra or the reverse way. the pronunciation of this word, according to julius africanus, was equally efficacious either way. according to serenus sammonicus, it was used as a spell to cure asthma. abracalan, or aracalan, another form of the word, is said to have been regarded as the name of a god in syria and as a magical symbol by the jews. it seems doubtful whether the abracadabra, or its synonyms, was really the name of a deity. sources: levi, eliphas. transcendental magic. london: rider, 1896. reprint, new york: samuel weiser, 1970. abraham the jew (ca. 1362.ca. 14

g the herring: just before retiring to rest, eat a raw or roasted salt herring, and in your dreams your future husband (or wife) will come and offer you a drink of water to quench your thirst. dipping the shirt sleeve: go alone, or in company with others, to a stream where three lairds lands meet, and dip in the left sleeve of a shirt; after this is done not one word must be spoken, otherwise the spell is broken. then put your sleeve to dry before your bedroom fire. go to bed, but be careful to remain awake, and you will see the form of your future helpmate enter and turn the sleeve in order that the other side may get dried. the three plates: place three plates in a row on a table. in one of these put clean water, in another dirty water, and leave the third empty. blindfold the person wis

an italian horse, tripoli, showed similar talent after a course in mathematics. the dog rolf, of mannheim, learned to calculate by attending the lessons given to a child (see proceedings of the aspr, vol. 13 [1919. rolf sired lola who attained considerable fame as narrated in henry kindermann s lola; or, the thought and speech of animals (1922. she could calculate, tell the time, and phonetically spell out answers to questions. when she was asked what was the name of the mannheim dog, she replied mein fadr (mein vater) i.e, my father. all present had expected her to answer rolf. carita borderieux s les nouveaux animaux pensants (paris, 1927) tells the story of zou, the author s calculating dog. in proceedings of the aspr vol. 38, theodore besterman described his personal encounter with bor

specter. a man named arignote, well versed in the lore of egyptian magical books, shut himself in the house to pass the night and began to read peacefully in the court. soon the specter made its appearance, and in order to frighten arignote, it first took the form of a dog, then that of a bull, and finally that of a lion. but arignote was not at all disturbed. he admonished the specter by a magic spell that he found in his books, and he commanded it to go to a corner of the court, where it disappeared. on the following day the spot to which the specter had retreated was dug up, and a skeleton was found. when it was properly buried, the ghost was not seen again. this anecdote is an adaptation of the adventure of athenodorus, which lucian had read in pliny. arigo, jose (1918.1971) pseudonym

igned about 4350 b.c, and the custom of painting the boat upon papyrus is probably contemporaneous. the words of power were not to be spoken until after death. they were a great mystery, but the eye of no man whatsoever must see it, for it is a thing of abomination for every man to know it. hide it, therefore, the book of the lady of the hidden temple is its name. this would seem to refer to some spell uttered by isis-hathor that delivered the god ra or horus from trouble, or was of benefit to him, thus was concluded to be equally efficacious in the case of the deceased. many spells were included in the book of the dead for the purpose of preserving the mummy against molding and for assisting the owner of the papyrus to become as a god and to be able to transform himself into any shape he

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

gician procures the name of a person he can gain dominion over that person. this arose from the idea that the name of an individual is the same as the person himself. the doctrine of the incommunicable name, the hidden name of the god or magician, has many examples in egyptian legend, usually the deity taking extraordinary care to keep his name secret so that no one might gain power over him. the spell or incantation is connected with this concept. associated with these, to a lesser degree, is magic gesture, usually introduced for the purpose of accentuating the spoken word. gesture is often symbolic or sympathetic; it is sometimes the reversal of a religious rite, such as marching against the sun, which is known as walking widdershins. the method of pronouncing rites is also of great impo

und which we were seated. they played scales and chords by request, with the greatest rapidity and copied notes dr. speer made with his voice. after moses was in trance the music became louder and sounded like brilliant playing on the piano! there was no instrument in the room. there were similar observations before home and moses; in the case of mary jobson a psychic invasion took place during a spell of mysterious illness. taps as on a bell so pure as to bear no vibration, in the most exquisite tones, quite beyond description were produced by walter in the margery seances (see mina crandon) without any visible instrument. notes were struck on a psychic piano; the english call to arms was rendered on a psychic bugle, sounding at a distance and in an open space; the british reveille was pl

er in the land. among the more enlightened natives a precautionary policy is generally followed; it is always wiser and safer, they say, to avoid conflict with the two mysterious powers tapu and makuta. tapu is the less dangerous of the two; a house, an individual, or an article may be rendered tapu, or sacred, and if the tapu be disregarded harm will befall someone. but makuta is a powerful evil spell cast for the deliberate purpose of accomplishing harm, generally to bring about death. the tohunga is understood to be in alliance with the spirits of the dead. the maori dreads death, and he fears the dead. places of burial are seldom approached during the day, never at night. the spirits of the dead are believed to linger sometimes near places of burial. without going to experts in maori l

wold: he met the night-mare and her ninefold bid her alight, and her troth plight and aroint thee, witch, aroint thee. another charm of earlier date occurs in chaucer s miller s tale. when the simple carpenter discovers the crafty nicholas in his feigned abstraction, he thinks he may perhaps be hagridden, and address him thus: i crouch from the elves and fro wikid wightes and there with the night-spell he seide arightes, on four halvis of the house about, and on the dreshfold of the dore without, jesus christ, and seint benedight, blesse this house from evrey wikid wight, fro the night s mare, the wite paternoster, where wennist thou seint peter s sister. a later author has pointed to some other formularies, and has noticed the asmodeus was the fiend of most evil repute on these occasions

place on the top of this package one of the sacred stones. the iniat believed that as long as the stone was pressing down on the article that had been buried in the hole, the man to whom it belonged would remain sick. because of this, as soon as a man fell sick he sent to find out who had bewitched him, and there was usually someone who did not deny it. if the victim did not succeed in having the spell removed he would almost certainly die, but if he succeeded in having it taken away, he began to recover almost immediately. the strange thing was that he showed no enmity toward the person or persons who bewitched him.indeed it was taken as a matter of course, and he quietly waited until the time when he could return the compliment. these practices applied mostly to new britain, now papua ne

FAUST

ha! how it rends my heart! to unknown feeling all my senses burst forth, reeling! i feel my heart is thine and to the uttermost! thou must! thou must! though my life be the cost! he clutches the book and utters the sign of the spirit in a tone of mystery. a ruddy flame flashes up; the spirit appears in the flames. spirit who calls to me? faust [turning away. appalling apparition! spirit by potent spell hast drawn me here, hast long been tugging at my sphere, and now- faust oh woe! i can not bear thy vision! spirit with panting breath thou hast implored this sight, wouldst hear my voice, my face wouldst see; thy mighty spirit-plea inclineth me! here am i- what a pitiable fright grips thee, thou superman! where is the soul elated? where is the breast that in its self a world created and bore

d scroll, the smoke-stains gather, since first the lamp on this desk smouldered turbidly. far better had i spent my little recklessly than, burdened with that little, here to sweat! all that you have, bequeathed you by your father, earn it in order to possess it. things unused often burden and beset; but what the hour brings forth, that can it use and bless it. why does my gaze grow fixed as if a spell had bound me? that phial there, is it a magnet to my eyes? why does a lovely light so suddenly surround me as when in woods at night the moonbeam drifts and lies? thou peerless phial rare, i welcome thee and now i take thee down most reverently. in thee i honour human wit and art. thou essence, juice of lovely, slum brous flowers, thou extract of all deadly, subtle powers, thy favour to thy

solomon will do. spirits[in the corridor] captured is someone within! stay without, none follow in! like a fox in a snare quakes an ancient hell-lynx there. but now give heed! hover hence, hither hover, under, over, and he soon himself has freed. can ye avail him, oh, do not fail him! for he has already done much to profit us, each one. faust first, to deal with this beast s core, i will use the spell of four: salamander must be glowing, undine self-coiling, sylph vanish in going, kobold keep toiling. who would ignore the elements four, their powers and dowers, no master he over spirits can be. vanish in fiery glow, salamander! gurgling, together flow, undine! in meteoric beauty shine, sylph! bring homely help, incubus! incubus! step forth and end the charm for us. none of the four hides

witch with pleasure! here i have a bottle from which i sometimes wet my throttle, which has no more the slightest stink; i ll gladly give a little glass to you. in a low tone. and yet this man, if unprepared he drink, he can not live an hour, as you know too. mephistopheles he is a friend of mine whom it will profit well; i would bestow your kitchen s best on him. so draw your circle, speak your spell, give him a cup full to the brim! the witch with curious gestures draws a circle and places marvellous things in it; meanwhile the glasses begin to ring, the cauldron to sound and make music. lastly, she brings a large book and places the apes in a circle so as to make them serve as reading-desk and hold the torch. she beckons faust to come near her. faust [to mephistopheiles. what is to com

formation, transformation, eternal mind s eternal re-creation. images of all creatures hover free, they will not see you, only wraiths they see. so, then, take courage, for the danger s great. go to that tripod, do not hesitate, and touch it with the key! faust assumes a decidedly commanding attitude with the key. mephistopheles [observing him. so- it is well twill come and like a slave obey your spell. calmly you ll rise, upborne by fortune rare, and have the tripod here ere they re aware. and when you ve brought it hither, you can cite hero and heroine from the realms of night, the first to face that deed and venture on it. it s done and you re the one who will have done it. then must the incense-cloud, by magic hand, turn into gods, as gods before you stand. faust and now what? mephisto

FIRE OF QAYIN RITE

ke s eye, that burned through cloud and seared the soil and set the furious seas a boil, that lay in ancient pores of earth, til blacksmith s brought it to birth, thrice-purified in tubalo s fire, it suffered the ordeal of the pyre; cast into waters, hissed it s song, the starry viper s iron tongue was tempered on the anvil-stone, til radiant as changeless bone, with whispered charge and wordless spell, the gramarye of azazel. the edge was ground and thus was made, the narrow road of sharpened blade. this is the metal: twas shaped by cain who wrought the heavenly arthame. the rite of the fire of qayin- being the mystery of the house of azazel: the invocation of the great blood and the mystick flame, kindle the mystick fire upon the alter and gaze into its heart, brooding upon the inner fir

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ese chapters owe much to others, particularly in parts of. iv, vii, ix, and x to walker; the theme of viii has been hinted at by garin. my knowledge of cabala is derived almost entirely from the works of g. g. scholem; my persistence in spelling the word in this way is part of the general plan of approaching the ancient wisdoms from the point of view of the renaissance; this is how pico and bruno spell it. the nine chapters on bruno present him as a variation on the hermetic-cabalist tradition. this is so revolutionary that i have not been able to use much of the vast literature on bruno, save for biographical and documentary material and some other works which are acknowledged in the notes. i have used g. aquilecchia's revised edition of the gentile edition of bruno's italian dialogues, x

. 6, paragraph vi, whom raleigh thinks probably more ancient than moses and venerates profoundly, taking the line that the idolatry of the asclepius must be a corruption introduced into the writings of this holy man. we have, therefore, at about the same time under james i (1) casaubon critically exposing hermes trismegistus (2) a survivor from the elizabethan age, raleigh, still deeply under his spell (3) the young fludd preparing to carry the cause of hermetism into the new age. 2 a bibliography of these is given by r. lenoble, mersenne 011 la naissance du mecanhme, paris, 1943, pp. xlvi-xlvii. 14+g.b. 403 after hermes trismegistus was dated world of religious hermetism with its profound respect for hermes trismegistus as the very ancient egyptian whose sacred writings are of practically

FRATER ELIJAH ANGELS OF CHAOS

orked sigils to cast should be fired during this celebration as to an enactment of desire. final the rite seems very formalized, but it is not really. the only parts that need formality are the intents, but the visualizations and words should flow naturally. the only timing critical part is of course the trance. as per the chaos sigil, who knows what it is/ is not. it may be a power, information, spell, calling, banishing. we do not know. a no-mind technique may be of use in divining the sigils meaning (it has not failed me yet. also look for "synchronicities. we do not know in what way the sigil will manifest, or in what form. love to all, elijah of purpl(z. welcome to eternity_ 4 godhood results only love can set you free- n-trance today's date is 11/1/98 the ritual (rite of god-hood) wa

ush thy order. there is a secret door that i shall make to establish thy way in all the quarters (these are the adoration's, as thou has written, as it is said: the light is mine; it's rays consume me: i have made a secret door into the house of ra and tum, oh khephra and ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell show thy star-splendor, o nuit! bid me within thine house to dwell, o winged snake of light, hadit abide with me, ra-hoor-khuit! 19: that stele they shall call the abomination of desolation; count well it's name, and it shall be to you as 718 note: i once lived in a house at 718 in brooklyn- note also: there are only 75 verses to chapter iii 75- 76= 1 there are only 79 verse to chapter ii 79

turn 3 times. i/10b: how we come into life? an enigmatic reference to a specific flower with chrnzn s gateway (as well as a picture. i/11a: the wheel is a symbol of existence, obviously being insane. honor is given to one of the best magicians around today. 1 automatically gives rise to 2, a forward fall. if the wheel were complete, it would not rotate. references of different methods employed by spell-casters. i/11b: oh you successful egotistical sorcerers! what we know is nothing. let us clap ourselves on the back and rot in the fetid stench of bravado and entrapment. what shall we do? i/12a: excursion 3. a bridged gateway to the force of chaos. how shall ye know truth? a highlight is depicted of ate. an automatic drawing (chaos. i/12b: a parable of life and the universe for the dancer

FRATER U D PRACTICAL SIGIL MAGIC

er 2. further examples will be given, as well as comments and tips for practical use which you will rarely find in literature on this subject. next we will deal with the pictorial method, which has several advantages and disadvantages when compared to the word method. again, in accordance with the title of this volume, magical practice will be of primary importance. a description of the mantrical spell method will complete the techniques of sigil construction proper. it is my hope that examples and commentaries from my personal practice will provide you with many new suggestions. although spare's mysterious alphabet of desire belongs, technically speaking, to the pictorial method and in some respects touches the word method, it may nevertheless be considered the center of his magical achie

ualize the sigil, but beginners are advised to stare at the glyph with widely opened eyes. it is crucial that you place the sigil in front of your eyes during orgasm. do not think of your sentence of desire or the contents of your sigil at this moment! 29 the following can be applied equally to the word and the pictorial method. within limits, the various techniques are pertinent to the mantrical spell method as well, but this mode shall be explained separately in more detail in a later chapter. recommendation for a lightning-charging (for people who are always in a hurry) 30/ practical sigil magic ideally, you should have forgotten the original urpose for which the sigil was created (to achieve this, ou can put the sigil aside for a couple of days or weeks n and then take it out in a quie

not be repeated, but, of course, i shall clarify distinctions in procedure. chapter 4 the pictorial method arly to voodoo doll magic, you might draw a figure with his initials (see figure 13. then you may stick an gastral acupuncture needle h into his stomach area through which sealing energy is fed into the affected part of the body (figure 14: 43 as opposed to the word method and the mantrical spell method, the pictorial method of sigil construction demands neither language nor specifically formulated sentences of desire. its advantage lies in the fact that you are able to use the image language of the unconscious directly, provided that you are able to transcribe precisely your sentence of desire into such images without utilizing words. imagine that you want to heal a friend. let us a

lified and stylized as with the word method. see figures 15 and 16. figure 15 46/ practical sigil magic figure 16 the pictorial method/ 47 charging or activating/internalizing is executed as lready described in chapters 1 and 3. the same rules are applicable for forgetting the operation, etc. let us look at a second examples two people (partners) are to be brought together by a so-called gbinding spell h we fll call them ga h and gb. h see figure 17. if you work a lot with the pictorial method, you will find that soon you will want to develop your own gsymbolic language h in order to tackle more complicated subjects. this leads us into the realm of the alphabet of desire, covered in chapter 6. if you are familiar with magical symbols in general, you may use them as graw material h for indi

al because of the selection of the basic symbols and the simplification/stylization and decoration, which is executed here again. the sigils from our last examples could be enlarged in the manner of figure 22. let us not forget that alienation is a significant element of sigil construction. now that we have covered the important aspects of the pictorial method, let us take a look at the mantrical spell method. of course, you may also use h s the pictorial method/ 53 chapter 5 the mantrical spell method the mantrical spell method basically employs acoustic sigils. the principle of constructing mantrical sigils is quite simple: the sentence of desire is transformed into a mantra devoid of any obvious sense or meaning. this may be done most easily by writing down the sentence of desire in a q

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

the martial lucifer spirits. exoteric masonry, which is only the husks of the mystic order formed by the sons of cain, has in modern times attracted the masculine element with its positively polarized physical vehicles, and educated them in industry and statecraft, thus controlling the material development of the world. the sons of seth, constituting themselves the priestcraft, have worked their spell over the positive vital bodies of the feminine element of dominate spiritual development. and whereas, the sons of cain working through freemasonry and kindred movements, have openly fought for the temporal power, the priestcraft has fought as strenuously and perhaps more effectively by stealth to retain their hold upon the spiritual development of the feminine element. to the casual onlooke

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

and that there was more to theorderthan met the eye 'i remainunderthe impression that i brushed against something strange, and something which i am not sorry that i avoided.itwasnotspiritualism and it was not theosophy,butrather the acquisition of powers latent in the human organization, after the alleged fashion of the old gnostics or of some modern fakirs in india, though some, doubtless, would spell fakirs with an"e.'2butthesecretchiefs were not fakers. westcott was a firm believer in occult forces and mathers was a fully fledged ritual magician; it is most unlikely that any member who remained in the golden dawn, and certainlynonewho entered the second order, werenotfully convinced that what they learned there concerned a reality: beyond nature,buta reality nonetheless.theirprogress in

the profane and those unlearned in philosophie discover aught therein, since, even as the ark within the temple, all truth here dwells behind a veil; which veil the priests of the hidden wisdom alone may pass.'6theheroine discovers, too, the value of sounds and calls 'constance was now impelled to chant, in a loud tone and with a grave intense and crescent determination, the strange oldheb255rew spell.thewords drew fromher-sheknew not for whatreason-along and rhythmic cry; a wailing music, with curious ululative prolongationsofthe vowel sounds. it came from some obscure corner of her spirit, which thus found for the first time a language suited to its needs" and the ritual has worked, for the spirit has been trapped inside her being even though she is unaware ofits presence:'itwas evident

ignorant nor evil. he explains his theory to his assistant:'by repeating your outer name in a certain way until it disappears in the mind, i can arrive at the real name within. and to utter it is to call upon the secretsoul-tosummon it from its lair..by certain rhythms and vibratory modulations of the voice it is possible to produce harmonicsofsound which awaken the inner name intolife-andthen to spell it out. note well, tospellit,spell-incanta255tion-themagical use ofsound-themeaning of the word of power used with such grand effect in the old forgotten hebrew magic. utter correctly the names of their forces, or angels..pronounce them with full vibratory power that awakensallthe harmonics, and you awaken also their counterpart in yourself; you summon their strength or characteristic qualit

GILBERT THE SORCERER AND HIS APPRENTICE

n,referringto some legend of a ride of odin and baldur in which baldur's horse slipped and sprained or dislocated a leg. this was healed by binding round the injured leg a black thread with seven knots. the formula accordingly narrated the event. baldurrade.thefoalsladeslippedset bone to bone,sinewtosinew,heal in odin's.name.thewords are given in various forms, but the substance is the same. this spell is to be found in nearly every book on scandinavian folklore. afterwards it was christianized, and referred to an accident in christ's ride to jerusalem 'the lord rade, and the foal slade, etc 'heal in the holy ghaist's name, i have been. told that this spell has been practised in orkney within living memory, but i had not actually met with it until three years ago, when being in penzance an

e little conversation on things in general i asked her if she would 'spae' my fortune, either by my hand, or the cards, or in any other way, she stoutly denied having any power in that way, and it looked as though we had come to a deadlock, till fortunately i remembered a few words of romani, picked up when haunting round the gipsy tents at norwood and epping forest years before. these worked the spell, for my witch had a good deal of gipsy blood mixed with a dash of tinker, and she burst into a stream of voluble romani, most of which was wholly unintelligible to me, though i tried to look as if i were taking it all in, and in theendshe laid down the cards, and looked in my hand, made various conjurations, and told me a most elaborate fortune, some of which at all events came off. we got s

opriate. action by a witch, it may be questioned how far the ritual itself has any effect, beyond exciting and intensifying the will and imagination of the witch. several of the witchesofisabel goudie's period assert that the spells are ofnoefficacy unless taught by the devil,andunless the witch have authority to use his name. but, on the other hand, it is recordedbyindependent witnesses that the spell of 'horse and hattock' lnight267be-usedbyanyone.a tutor gravely recordsthatas some boys were playing beside a church oneofthem cried 'horse and hattock with my top, whereupon his top was carried up in the air and dropped the other side of the church.thatthe same applies also to names,anyonewho pleases can test for himself, mariy books on ceremonial magic give the152 the sorcererand his appre

GOETIA LUCIFERIAN

r accept no responsibility for the misuse of this edition. the author wishes to thank- jack ehrhardt, ms. napper, frater scorpius nokmet, frater a.s.l, dana dark, a special thank you to fellow initiate marie buckner, ugly shyla and mother, robert mahar, shemyaza of immortal coil designs, magus books and all of the brothers and sisters of the order of phosphorus. lucifer triumphans! 3 illumination spell of the seeker the perception of the serpent s mind who in the dream of the celestial and infernal shall walk between the worlds. unto the angelic soul and fiery essence of the serpent, who comes as shadow but is revealed as light. i charge thee to open the gates of this book to those who are of its blood one who may take the knowledge of the pages in the in-between worlds of dreams do come f

love of the original that this edition was created. it is a partial map and record of my personal work as one of the luciferian path, and something which i felt should have a new approach presented. the new presentation of this work will no doubt open some gates which should not have been opened, or rather needed to opened for sometime. zazas, zazas, nasatanada zazas in these words, i weave this spell -michael 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

rea, watch for dead ones which you may use. the vessel itself may contain a layer of grave soil and images, perfumes or such which you associate with the spirit. once the magicians summons in the evocation circle the spirit, and then enters the point to become one with the spirit the very essence inbetween, then the force will be willed by concentration and enchantment (of reciting the binding 28 spell) into the vessel. if sexual evocation, allow the elixir to enter the vessel upon climax. if one is working with a partner, a woman, then she may utilize both male and female sexual fluids to create and give material basis for the spirit. this is not by itself necessary; the solitary magician may conduct successfully this creation or summoning method alone. beware the union of the fluids of t

seful in love and lust spells, thus being a powerful tool for the sorcerer. one may create s succubi/incubi from the shadows of sitri in the black mirror, forming them nude in the shape that you find desirable. you may then bind the spirit to the sigil of sitri to seek congress with by imagining so later. a very useful form in working with sexual evocation and dream projection, as to send forth a spell into the dreams of your chosen or to build into a future act, there are many possibilities with this angelic familiar. sitri governs 60 legions of spirits. m beleth beleth/bileth or bilet is a king whom appears mighty and terrible. beleth is summoned and manifests upon a pale horse with musical instruments like horns playing near him. he does appear in flames and very angry, the magician eve

rns playing near him. he does appear in flames and very angry, the magician even if working with the black mirror will want to silently create a triangle in the south and east quarters, and command the spirit to take a calm form. when the flames cease, he appears as a king like older man with a long beard. being of the order of powers, he does govern 85 legions of spirits. beleth is a useful love spell spirit, whom you would will your desire to become flesh. n lerajae leraikha is a marquis whom governs 30 legions of spirits, whom is a familiar of arms, weapons and marksmanship. he appears as a green clad archer, while sometimes in some older military uniform which appears to be of the civil war area. in an initiatory sense, lerajae is very useful in directing ones desired goals and making

GOLDEN DAWN RITUALS ZAM10

fire is thy father, thy mother is the heavenly sea. thou art the air of life, the harmony of all, and lord against the face of the dwellers within the waters! bring me, i say, bring me to thy abode of everlasting silence, that i may awake to the glory of my godhead, that i may go invisible, so that every spirit created, and every soul of man and beast, and everything of sight and sense, and every spell and scourge of god, may see me not nor understand! and now, in the name of \yhla, let there be unto the void a restriction! hwchy, where are now their gods? oh my father, my father; there are the wheels of thy 6 chariot! lift up your heads, o ye gates! be ye opened, ye everlasting doors, that the king of glory and of silence and of night may come in! thus, do i formulate a barrier without mi

GOLDEN DAWN RITUALS ZAM13

am he, whose mouth ever flameth. i am he, the begetter and the manifester unto the light. i am he, the grace of the world. the heart girt with a serpent is my name. come thou forth and follow me and make all spirits subject unto me so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire and every spell and scourge of god the vast one may be obedient unto me. iao. such are the words "i am the resurrection and the life, he who believeth in me though he were dead yet shall he live, and he who believeth in me who liveth shall never die. i am the first and the last, i am he who liveth and was dead, and behold, i am alive evermore. i am the way, the truth and the life, no man cometh unto the fat

GOLDEN DAWN RITUALS ZAM21

ng, changing ever yet ever the same. the sun is thy father; thy mother the moon. the wind hath borne thee in its bosom, and the earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god, the vast one, obedient unto me" 7 magus of fire (moves to the south holding the lotus wand by the leo band "in the name of yhvh tzabaoth, i invoke the protective power of asch in the cardinal point of darom and its great archangel michael, its mighty angel aral, its powerful ruler seraph, its king djin and its salamanders to protect now this holy temple of fire from all o

to invoke thy forces on command in the defense of this order, my loved ones and lastly, myself. empower all the elements of nature with thy force and strength to act as a sword of defeat and a shield of invincibilty to mine enemies so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire and every spell and scourge of god, the vast one, obedient unto me (now makes the sign of the enterer towards the quarter while saying "in the name of elohim gibor, i call upon kamael and his angels, the seraphim, to utterly and unequivocally protect, without hesitation or delay, any and all members of the r.r. et a.c. or its directing force, temples and loyal subjects of the outer with the blind force of m

me and i am in him. the god who commandeth is in my mouth, the god of wisdom is in my heart, my tongue is the sanctuary of truth, and a god sitteth upon my lips, elohim gibor. i am eternal, and everything acts according to my design, and every element of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god the vast one, is obedient unto me. therefore, in the name of elohim gibor and through the power of kamael, come forth unto all members of the rose and cross, and all loyal subjects of the outer to defend and protect, to render harmless and helpless all opposing forces, magical or physical, and to disperse them; from thine abode in the silence, unutterable wisdom, all light

GOLDEN DAWN RITUALS ZAM3

am he, whose mouth ever flameth. i am he, the begetter and manifester unto the light. i am he, the grace of the world. the heart girt with a serpent is my name. come thou forth and follow me and make all spirits subject unto me, so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air, and of rushing fire, and every spell and scourge of god, the vast one be made obedient unto me" step 12 feeling surrounded and empowered by the divine white brilliance and filled with the rose colored glow of trapt of atziluth, let the adept now astrally look at the luna 5 far below him and the earth below luna. let him descend to the sphere of dwsy and unto the heaven of levanah. while doing this, recite the following "i come

GOLDEN DAWN RITUALS ZAM5

! i am he whose mouth ever floweth! i am he the begetter and manifester unto the light! i am he, the grace of the world! the heart girt with a serpent is my name. come thou forth and follow me and make all spirits subject unto me so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air, and of rushing fire, and every spell and scourge of god the vast one may be obedient unto me" step 4 meditate on whatever communication you can obtain from your higher genius. when you are finished communing with your higher genius, simply say "be my mind open to the higher! be my heart the center of the light! be my body a temple of the rose and crospltablet of hermes r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the

GOLDEN DAWN RITUALS ZAM7

changing ever, yet ever the same. the sun is thy father; thy mother the moon. the wind hath borne thee in its bosom, and the earth hath ever nourished the changeless god head of thy youth. come thou forth i say, come thou forth, and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god, the vast one, obedient unto mtolineal figures r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 examine the number of hebrew letters in the sephirotic names on the qabalistic tree of life. rtk consists of three letters. this could be equated to the triangle that has three sides. in addition, rtk is pure unity, and thus, the triangle relates because it is a symbol of

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

o be part of a complex agricultural design, perfected in prehistoric times, which had the ability to out-perform modern farming techniques .19 in recent years some of the raised fields were reconstructed by archaeologists and agronomists. these experimental plots consistently yielded three times more potatoes than even the most productive conventional plots. likewise, during one particularly cold spell, a severe frost did little damage to the experimental fields. the following year the crops on the elevated platforms survived an equally ruinous drought: then later rode high and dry through a flood that swamped surrounding farmlands. indeed this simple but effective agricultural technique, invented by a culture so ancient that no one today could even remember its name, had proved such a suc

antiquity.18 the appearance of the whirlpool in homer s odyssey (which is a compilation of greek myths more than 3000 years old, should not surprise us, because the great mill of icelandic legend appears there also (and does so, moreover, in familiar circumstances. it is the last night before the decisive confrontation. odysseus, bent on revenge, has landed in ithaca and is hiding under the magic spell of the goddess athena, which protects him from recognition. odysseus prays to zeus to send him an encouraging sign before the great ordeal: straightaway zeus thundered from shining olympus. and goodly odysseus was glad. moreover, a woman, a grinder at the mill, uttered a voice of omen from within the house hard by, where stood the mills of the shepherd of the people. at these handmills twelv

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

e 1, appendix a, as the central horizontal row and vertical column of darkened squares. the two horizontal arms have 12 squares each and the top and bottom vertical arras have 13 squares each. the central square at the midpoint of the tablet malees the total number of squares 51. this is the numerical value of the word gosa (goh-sah, meaning strange or unusual. the letters within this black cross spell out the four cosmic elements as follows: exarp (ehtz-ar-peh) meaning air is written: hkoma (heh-koh-mah) meaning water is written: 35 nanta (nah-en-tah) meaning earth is written: bitom (bee-toh-meh) meaning fire is written: the 51 squares of the black cross contain empty squares as well as repeated letters (each of the four elements is spelled out twice on the black cross. therefore, they ar

figure 12, appendix a. consult enochian magic for gematria values and correct pronunciations. these deities must be addressed for all operations on any of the squares of the sephirothic crosses. observation of figure 12, appendix a, shows that in each subquadrant, one square is used for both the horizontal and vertical names of the calvary cross angels. these 16 special letters can be arranged to spell the phrase ondo-apizebabalon (oh-en-doh ah-pee-zodeh bahbah- loh-en) which can be translated "the eternal regions of babalon" where babalon is the name of an important goddess. she is equivalent to kali, kundali, isis, and other feminine deities who are assodated with the qabalistic sephira of binah. the gematric value of this enochian phrase, i.e, the value of the 16 letters that are assign

e letters o, m, e and l and the inner arms contain the letters o, m, i and a. taken together they forro the words om-el-om-ia (oh-meh el-oh mehee- ah) which means "the highest understanding is the understanding of truth" the figures in appendix d show that each great cross contains two squares that are used for both the vertical and horizontal bars. the letters of these squares can be arranged to spell an important 8- lettered magical word: lahalasa (lah-hah-lah-sah. this narre (actually it is the phrase l-aha-las-a) can be roughly translated as "supreme treasure zones."the gematric value of this word is 48, an important number in enochian magick: it is the number of the magical formula of 45 iao (see the formula of iao later in this manual. this word can also be used in magical operations

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

a curse or ban, maledicere, diris devoveve, goth, fraqvipan, ohg. farwdzan, mhg. verivdzeu; as i do not find verwunschen in our older speech, i explain it simply as the opposite of wiinschen (fausta apprecari, and refrain from supposing in it a reference to the old' wunsch^ the perfection of felicity^ this banning differs from metamorphosis, inasmuch as it does not transform, but rather throws a spell upon things in their natural shape, only removing them into a new position; though common parlance calls whatever is transformed' verwiinscht (banned. further, what is metamorphosed remains, till the moment of its emancipation, in the new shape given it, visible to all eyes, e.g. the stone or tree into which a man has been changed; whereas, when a thing is banned, in the sense in which i use

for it is' they sleep/ they only wake from time to time (see suppl. and not only persons, but things, are translatable. persons that vanish and re-appear are precisely in the condition of the spectres dealt with in the last chapter: just as souls of dead men there got identified with heroes and gods, so here we come upon the same gods and heroes again. vanished gods get confounded with enchanted spell-bound heroes. with our people a favourite mode of representing translation is to shut up the enchanted inside a mountain, the earth, so to speak, letting herself be opened to i-eceive them" more than one idea may be at work here together: motherly earth hides the dead in her bosom, and the world of souls is an underground world; elves and dwarfs are imagined living inside mountains, not so m

ine-grave, and the following night tliree men appeared to him, one of them one-eyed (an allusion to wuotan, and conversed in some unintelligible language; at last they hurled threatening looks at him who had rummaged their tomb, they said they had fallen in their country's cause, and if he broke their rest any more, he should have neither luck nor star (harrys nieders. sag. 1, 64. but as holda is spell-bound in the mountain, so it is preeminently to wliite women, white-rohed maidens (pp. 288. 412-8) that this notion of mountain banishment becomes applicable: divine or semi-divine beings of heathenism, who still at appointed times grow visible to mortal sight; they love best to appear in warm sunlight to poor shepherds and herd-boys. german legend everywhere is full of graceful stories on t

no matter what language, names of old gods get hardened and fixed; conf. p. 783-4, and gramm. 3, 297 (see suppl. again, the devil stands connected, not only with the gods of heathenism, but with its dgemons, its spirits; and a good deal of what was ascertained in ch. xvii. will apply to him. thus he is called the ivicht, the hosewicht, the hellewicht (p. 441) in the harshest sense; the alj, whose spell binds men, may stand for' ik sen donners' hansen's geizhals p. 120. in pruss. natangen, pikullis (p. 672, surely not akin to picken p. 176) takes the place of it' hat mich heute der pakulls gedragen' firmenich's volkerst. 1, 108. devil. 1015 liirn. like elves he has the power of appearing, disappearing, and transforming himself, only the more sportful mischief of these sprites becomes grim e

vin, divin, magician, diviner. witega. spa. galdor. 1035 inasmuch as spying is foreseeing and seeing, there is another word for conjuring that i can connect with it. without any bodily contact, things may be acted upon by mere looking, by the evil eye: this in our older speech was called entsehen (p. 461. but as the vates, beside seeing and knowing, has also to smg the mystic strain and speak the spell, there must from the earliest times have been words to express conjuring, like our present beschreien, beschwatzen, berufen, uhermfen, beschworen [from cry, call, talk, swear. the ohg. hilan, as. galan, on. gala, was not only canere, but incantare, a recital with binding power, a singing of magic words. such spoken charm was called in on. galdr, as. galdor, ohg. halstar (not to be confounded

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

nterisch (schm. 1, 77) and enzerisch for monstrous, extraordinary. and was the enzenlerc, ms. 2, 10b a giant s hill? 1 and is the same root contained in the proper names anzo, enzo, enzincunt (fez, thes. iii. 3, 689c) enzawip (meichelb. 1233. 1305, enzeman (ben. 325? if hunt alluded to wends and slavs, we may be allowed to identify s with the ancient antes; as for the indians, whom hone, however, spell it emiseent. gigant. eiso. 525 (anz. 1836, 1. 2) would bring in, they may stay outside, for in ohg. itself antisc, entisc (antiquus) is distinct from indisc (indicus, graff 1, 385-6; and see suppl. the as. poets use also the greek, latin, 1 and romance appel lative gigant, pi. gigantas, beow. 225. giganta cyn 3379. gigantmsecg, caedm. 76, 36; conf. ital. span, gigante, prov. jayan (ferab. 42

this it is an easy step, to impute to the giants a stupidity contrasting with man s common sense and the shrewdness of the dwarf. the on. has ginna alia sem pussa (decipere omnes sicut thursos, nialssaga p. 263. dumm in our old speech was mutus as well as hebes, and dumbr in on. actually stands for gigas; to which dumbi (dat) the adj. pumbi (hebes, inconcinnus) seems nearly related. a remarkable spell of the llth cent, runs thus &lt; tumbo saz in berke mit tumbemo kinde in arme, tamb hiez der berc, tumb hiez daz kint, der heilego tumbo versegene tisa wunda! i.e. dummy sat on hill with d. child in arm, d. was 1 popular rhymes, fireside stories, and amusements of scotland, edinb. 1842. giants. 529 called the hill and d. the child, the holy d. bless this wound away [the posture is that o

ifer, cutting in pieces and burning, while yet alive, the diseased part. then they lighted their own hearths from the pile, and ended by feast ing on the remains. words of incantation were repeated by an old man from morven, who came over as master of the cere monies, and who continued speaking all the time the fire was being raised. this man was living a beggar at bellochroy. asked to repeat the spell, he said the sin of repeating it once had tidskr. 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 o

ther( the giant stirs his pots/ faye p. 7. in two weather-spells (append, exorcism v) mermeut and fasolt are called upon as evil spirits and authors of storms. fasolt is the well-known giant of our hero-legend, brother of ecke, who was himself god of tides and waves (p. 239. the two brothers have kindred occupations, being rulers of the dread sea and of the weather. what we gather from the second spell about fasolt seems to me of importance, and another conclu sive proof of the identity of ecke with oegir: as hler and kari are brothers and giants, so are also ecke and fasolt; as hler commands the sea and kari the winds, so does ecke rule the waters and fasolt the storm. to the norse poets the wind is forniots sonr 3 and( oegis broftir. 2 now, as hler was called by another nation oegir, i.e

ents him with a clod of earth as a gift of hospitality. euphamos takes the symbolic earth(/3w\afca satpoviav, and gives it to his men to keep, but they drop it in the sea, and it melts away. had it been preserved and deposited at tainaros, the descendants of euphamos would have won the promised land (gyrene) in the fourth generation. as it was, they only got it in the 17th (see suppl. 1 in an as. spell which is elsewhere given, four pieces of turf are cut out, oil, honey, yeast and the milk of all cattle are dropt on them, and thereto is added some of every kind of tree that grows on the land, except hard trees, 2 and of every herb except burs; and then at length the charm is repeated over it. with their seedcorn people mix earth from three sorts offields (superst. i, 477; on the coffin, w

HAMIL THE ROSICRUCIAN SEER

catherine's house, surprisingly, list many female hockleys dying inthatdecade. she shared her husband's interest. in spiritualism and. may. herself have possessed mediumistic powers.therevdc.m. davies records an amusing use of the powers she had" it would seem that in his youth hockley was addicted to the pleasures of the turf, often over-staying his time at race meetings. he possessed an ancient spell by means of which it was possible to summon anyone to his presence, no matter how far away they were. hockley's wife discovered the spell and began to use it to summon the erring fred from the racetrack!inthe words of the revdc.m. davies 'all of a sudden he would feel an uncontrollable desire to go home. whatever the hourofnight or day might be, he must set off at once. he felt sure his wife

which it was possible to summon anyone to his presence, no matter how far away they were. hockley's wife discovered the spell and began to use it to summon the erring fred from the racetrack!inthe words of the revdc.m. davies 'all of a sudden he would feel an uncontrollable desire to go home. whatever the hourofnight or day might be, he must set off at once. he felt sure his wife was working the spell, and afterwards found out that such was the case' hockley obviously had a great affection for his wife and spent the thirty-odd years between her death and hisownin trying to contactherthrough the spirit world. as histransitionnoticein light" shows, he was eventually successful.'hemaintained his interest in spiritual255 ism to the end, one of his last visits being to mr.egfinton,"through who

HANDBOOK OF EGYPTIAN MYTHOLOGY

ld egyptian, are now called the pyramid texts. the pyramid texts the pyramid texts are the oldest of the three principal collections of egyptian funerary literature.19 they are also among the earliest religious writings known from anywhere in the world. the texts are divided into sections; each is preceded by an egyptian phrase meaning words to be spoken but sometimes translated introduction 9 as spell or incantation. these incantations can be as short as a single sentence or many paragraphs long. the pyramid of king weni contains around 300 incantations, but more than 800 are currently known. pyramid texts have been found in the pyramids of five old kingdom kings and three queens. no two pyramids have exactly the same selection. no illustrations accompany the pyramid texts, though the cei

s of the coffin texts have so far assembled 1,185 different spells. only a small selection of these was used in any one burial. many spells in the coffin texts are also known from versions in the pyramid texts. both collections may derive from an archive of mortuary texts written on papyrus that does not survive. some of the coffin texts spells are given titles that define their function, such as spell for navigating in the great 14 handbook of egyptian mythology figure 4. outer coffin of gua. middle kingdom coffin painted with a map showing the safest routes for the soul to take through the underworld. such maps formed part of the book of two ways (british museum) barque of ra, or include instructions for the rituals that should accompany them. a few spells incorporate elaborate glosses t

may reflect the way that religious knowledge was expounded among the elite. some spells are monologues spoken in the person of a deity, beginning with phrases such as i am the inundation-deity who provides food (ct 320; others are dialogues between deities that amount to miniature religious dramas. a few sections of the coffin texts have vignettes: illustrations that form an integral part of the spell. the most elaborate of these are the maps that belong to a section of the coffin texts known as the book of two ways (see figure 4. 26 these maps, which were usually painted on the floor of coffins, are the earliest known maps from any culture. the book of two ways was nothing less than an illustrated guidebook to the afterlife. it claimed to give two routes (by water and by land) through a

was shipwrecked on a mysterious island.36 there he encounters a giant serpent who seems to be a form of the creator sun god. one middle kingdom narrative that only features divine characters is a fragmentary story about the attempted seduction of horus by seth, an event alluded to in the pyramid texts. some egyptologists refuse to class this as a genuine myth because it may have formed part of a spell used in healing magic.37 magic and popular religion heka, the egyptian term usually translated as magic, was one of the forces used by the creator to make the world. humans were permitted to use magic in daily life to protect themselves or to heal others. knowledge of written magic was confined to the literate elite, so it is not surprising that some spells have a distinct literary quality

the hieroglyphic script. the majority of the spells are in middle egyptian. by the new kingdom, the spoken language had changed considerably, so the number of people who could understand texts in archaic middle egyptian would have been very restricted. this may be one of the reasons why the vignettes to the book of the dead became increasingly important. by the end of the new kingdom nearly every spell had its traditional vignette. in some copies the illustrations alone are used to represent the spells they should accompany. the vignettes can also occur as tomb decoration, since from the fourteenth century bce onward it became acceptable to show deities on the walls of private tombs. copies of the book of the dead have been found all over egypt, but the temples of thebes seem to have been

HEKAS

l in their application, infinite in their means of application via their modification in accordance with the diversity of context, and which are the very letters and numbers which constitute the witches' alphabet and thus the grammar of the arte entire. in the various recensions offered to us as accounts of traditional craft practices there is often great emphasis placed upon the antiquity of the spell/rite/technique, etc. but little reference to the actual knowledge encoded in the practice. it is the preservation of the forms irrespective of their function which seems to be foremost in the presentation of material as being old and genuine craft. this is of value from a historical and an antiquarian point of view, but to an initiate of the sabbatic tradition, it is a perspective misaligned

u stand, solely because the power must ever be drawn direct through the earth where-e'r you might happen to be. the circle is the gate which opens into the earth and allows in/egress through the power of the land. there is more than one history here to tell; we might look to the history of our techniques and seek to discover whom it was that introduced any one of the plethora of technicalities of spell-craft, or we might seek out the history of the names which we use to call our requisites of arte. these histories are re-membered in the very current itself, as each initiate of the tradition adds and refines to what has gone before and then, in their own turn, passes their knowledge on- the current is imbued with their spirit and these live on in the passing-on of the power- the mighty dead

as the title for this article 'hekas. here the word existed in the form heka or hekau meaning 'the power of magick; it is believed to derive from the sound of the frog and thus supplies us with a totemic association with the batrachia employed by the witch and the horse-whisperer 'hekas' also gave us hekate- the greek name of the goddess who keeps the gateway of the triple cross-roads, hexe- the spell, mark or charm, hag- the black goddess of the old moon, who in khem was represented as hekt the frog-headed mother of incantation. it was in egypt that the role of stellar worship was at an apotheosis in recorded history; as man looked to the heavens there turned the great dragon about the zenith, marking out the year and tracing the ancient circle in the firmament of nu. from thence recall

HELENA BLAVATSKY NIGHTMARE TALES

elt- or shall i say, saw- as though it were a sharp ray of light, a thin silvery thread, shootout from the intensely black and narrow eyes so deeply sunk in the yellow old face. it seemed to penetrateinto my brain and heart like an arrow, and set to work to dig out. therefrom every thought and feeling. yes; iboth saw and felt it, and very soon the double sensation became intolerable. to break the spell i defied him to tell me what he had found in my thoughts. calmly came the correct answer- extreme anxiety for a female relative, her husband and children, who were inhabiting a house the correctdescription of which he gave as though he knew it as well as myself. i turned a suspicious eye upon myfriend, the bonze, to whose indiscretions, i thought, i was indebted for the quick reply. remember

e preferredsyrinx to aphrodite- not as the fair nymph pursued by pan, but after her transformation by the mercifulgods into the reed out of which the frustrated god of the shepherds had made his magic pipe. for also, withtime, ambition grows and is rarely satisfied. when he tried to emulate on his violin the enchanting soundsthat resounded in his mind, the whole of parnassus kept silent under the spell, or joined in heavenly chorus;but the audience he finally craved was composed of more than the gods sung by hesiod, verily of the mostappreciative melomanes of european capitals. he felt jealous of the magic pipe, and would fain have had it athis command "oh! that i could allure a nymph into my beloved violin- he often cried, after awakening from one of hisday-dreams "oh, that i could only s

ich hemanaged to catch her last breath as she expired, pronouncing his beloved name, and he then transferred thisbreath to his violin. as to paganini, i have just told you his tale. it was with the consent of his victim, though,that he murdered him to get possession of his intestines "oh, for the power of the human voice" samuel went on, after a brief pause "what can equal the eloquence,the magic spell of the human voice? do you think, my poor boy, i would not have taught you this great, thisfinal secret, were it not that it throws one right into the clutches of him. who must remain unnamed atnight" he added, with a sudden return to the superstitions of his youth. franz did not answer; but with a calmness awful to behold, he left his place, took down his violin from thewall where it was ha

a word normove a finger. he felt hopelessly paralyzed. the pulls and jerks were becoming more desperate with each moment, and at last something inside the casesnapped violently. the vision of his stradivarius, devoid of its magical strings, flashed before his eyes,throwing him into a cold sweat of mute and unspeakable terror. he made a superhuman effort to rid himself of the incubus that held him spell-bound. but as the lastsupplicating whisper of the invisible presence repeated "do, oh, do. help me to cut myself off" franz sprang to the case with one bound, like an enraged tiger defending its prey, and with one frantic effortbreaking the spell "leave the violin alone, you old fiend from hell" he cried, in hoarse and trembling tones. he violently shut down the self-raising lid, and while f

ty depths of the shadowy background of the stage, behind the artist, a nameless phantasmagoria,produced by the concussion of unearthly vibrations, seemed to form pictures of shameless orgies, of thevoluptuous hymens of a real witches' sabbat. a collective hallucination took hold of the public. pantingfor breath, ghastly, and trickling with the icy perspiration of an inexpressible horror, they sat spell-bound,and unable to break the spell of the music by the slightest motion. they experienced all the illicit enervatingdelights of the paradise of mahommed, that come into the disordered fancy of an opium-eating mussulman,and felt at the same time the abject terror, the agony of one who struggles against an attack of delirium nightmare talesvi75 tremens. many ladies shrieked aloud, others fain

HINE P OVEN READY CHAOS

nerally, sigils are excellent for bringing about precise, shortterm results, which makes them excellent for works of results magick- healing, habit manipulation, inspiration, dreamcontrol, and the like. it is generally considered useful if you open a path for the intent to manifest along. there is a standard magical example about working for money that goes along the lines of: frater bater does a spell for money and waits for the multiverse to provide him with the readies. in the following months he gains financially after the sudden deaths of relatives, receiving industrial compensation after falling into a combine harvester, and so on. had he made sure that there was a possible pathway or route for the result to come in on, like writing a book (ha ha, writing off for a new job, or enteri

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ous. you may suppose that the medical part interests me. according to modern lights he is wrong in some of the particulars of his physiology, but he has a very good general idea of it. the cures he declares himself to have made, seem incredible, but experience alone could tell us whether it is possible. i suppose paracelsus did quite as much. this part i care for more than the transmutation. this spell of horribly. cold weather prevents me from doing anything practical. i am obliged to be so careful not to get bronchitis again. i can employ the time profitably in copying the second vol. of this ms and by the time i have finished it, i hope it will be warmer and allow me to get to work. your vast reading and general knowledge may cause you to value this ms less than i do. if you do not care

HP LOVECRAFT A DARK LORE

htened rustics 'we must follow it, boys' he made his voice as reassuring as possible 'i believe there's a chance of putting it out of business. you men know that those whateleys were wizards- well, this thing is a thing of wizardry, and must be put down by the same means. i've seen wilbur whateley's diary and read some of the strange old books he used to read; and i think i know the right kind of spell to recite to make the thing fade away. of course, one can't be sure, but we can always take a chance. it's invisible- i knew it would be- but there's powder in this long-distance sprayer that might make it show up for a second. later on we'll try it. it's a frightful thing to have alive, but it isn't as bad as what wilbur would have let in if he'd lived longer. you'll never know what the wor

s above its head at rhythmic intervals; and as sawyer mentioned the circumstance the crowd seemed to hear a faint, half-musical sound from the distance, as if a loud chant were accompanying the gestures. the weird silhouette on that remote peak must have been a spectacle of infinite grotesqueness and impressiveness, but no observer was in a mood for aesthetic appreciation 'i guess he's sayin' the spell' whispered wheeler as he snatched back the telescope. the whippoorwills were piping wildly, and in a singularly curious irregular rhythm quite unlike that of the visible ritual. suddenly the sunshine seemed to lessen without the intervention of any discernible cloud. it was a very peculiar phenomenon, and was plainly marked by all. a rumbling sound seemed brewing beneath the hills, mixed str

and vortices of space where wisps of black mist floated before thin shimmerings of cold purple haze. and beyond all else he glimpsed an infinite gulf of darkness, where solid and semisolid forms were known only by their windy stirrings, and cloudy patterns of force seemed to superimpose order on chaos and hold forth a key to all the paradoxes and arcana of the worlds we know. then all at once the spell was broken by an access of gnawing, indeterminate panic fear. blake choked and turned away from the stone, conscious of some formless alien presence close to him and watching him with horrible intentness. he felt entangled with something- something which was not in the stone, but which had looked through it at him- something which would ceaselessly follow him with a cognition that was not ph

ith the syllabification of the second word. ground as the later text was into his consciousness, the discrepancy disturbed him; and he found himself chanting the first of the formulae aloud in an effort to square the sound he conceived with the letters he found carved. weird and menacing in that abyss of antique blasphemy rang his voice; its accents keyed to a droning sing-song either through the spell of the past and the unknown, or through the hellish example of that dull, godless wail from the pits whose inhuman cadences rose and fell rhythmically in the distance through the stench and the darkness. y'ai 'ng'ngah, yog-sothoth h'ee-l'geb f'ai throdog uaaah! but what was this cold wind which had sprung into life at the very outset of the chant? the lamps were sputtering woefully, and the

s is no common case- it is a madness out of time and a horror from beyond the spheres which no police or lawyers or courts or alienists could ever fathom or grapple with. thank god some chance has left inside me the spark of imagination, that i might not go astray in thinking out this thing. you cannot deceive me, joseph curwen, for i know that your accursed magic is true 'i know how you wove the spell that brooded outside the years and fastened on your double and descendant; i know how you drew him into the past and got him to raise you up from your detestable grave; i know how he kept you hidden in his laboratory while you studied modern things and roved abroad as a vampire by night, and how you later shewed yourself in beard and glasses that no one might wonder at your godless likeness

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

acial layer and with low gradual foothills between the general plateau surface and the sheer precipices of the highest peaks. this body of data is in every respect true so far as it goes, and it completely satisfied the men at the camp. we laid our absence of sixteen hours- a longer time than our announced flying, landing, reconnoitering, and rock-collecting program called for- to a long mythical spell of adverse wind conditions, and told truly of our landing on the farther foothills. fortunately our tale sounded realistic and prosaic enough not to tempt any of the others into emulating our flight. had any tried to do that, i would have used every ounce of my persuasion to stop them- and i do not know what danforth would have done. while we were gone, pabodie, sherman, ropes, mctighe, and

rough later conversations that we have learned of the complete identity of our thoughts at that moment. it seemed aeons that we stood there, but actually it could not have been more than ten or fifteen seconds. that hateful, pallid mist curled forward as if veritably driven by some remoter advancing bulk-and then came a sound which upset much of what we had just decided, and in so doing broke the spell and enabled us to run like mad past squawking, confused penguins over our former trail back to the city, along ice-sunken megalithic corridors to the great open circle, and up that archaic spiral ramp in a frenzied, automatic plunge for the sane outer air and light of day. the new sound, as i have intimated, upset much that we had decided; because it was what poor lake s dissection had led u

had set us fleeing from that darkness of earth s secret and archaic gulfs we said nothing at all. in less than a quarter of an hour we had found the steep grade to the foothills-the probable ancient terrace- by which we had descended, and could see the dark bulk of our great plane amidst the sparse ruins on the rising slope ahead. halfway uphill toward our goal we paused for a momentary breathing spell, and turned to look again at the fantastic tangle of incredible stone shapes below us-once more outlined mystically against an unknown west. as we did so we saw that the sky beyond had lost its morning haziness; the restless ice-vapors having moved up to the zenith, where their mocking outlines seemed on the point of settling into some bizarre pattern which they feared to make quite definite

HP LOVECRAFT HERBERT WEST REANIMATOR

of his recent disappearance, but was engendered by the whole nature of his life-work, and first gained its acute form more than seventeen years ago, when we were in the third year of our course at the miskatonic university medical school in arkham. while he was with me, the wonder and diabolism of his experiments fascinated me utterly, and i was his closest companion. now that he is gone and the spell is broken, the actual fear is greater. memories and possibilities are ever more hideous than realities. the first horrible incident of our acquaintance was the greatest shock i ever experienced, and it is only with reluctance that i repeat it. as i have said, it happened when we were in the medical school1 where west had already made himself notorious through his wild theories on the nature

HP LOVECRAFT THE ALCHEMIST

r could i account for the strange curse upon my line. in unusually rational moments i would even go so far as to seek a natural explanation, attributing the early deaths of my ancestors to the sinister charles le sorcier and his heirs; yet, having found upon careful inquiry that there were no known descendants of the alchemist, i would fall back to occult studies, and once more endeavor to find a spell, that would release my house from its terrible burden. upon one thing i was absolutely resolved. i should never wed, for, since no other branch of my family was in existence, i might thus end the curse with myself. as i drew near the age of thirty, old pierre was called to the land beyond. alone i buried him beneath the stones of the courtyard about which he had loved to wander in life. thus

his terrible eyes the black malevolence that had first so haunted me, but suddenly the fiendish glare returned and, with a shocking sound like the hissing of a serpent, the stranger raised a glass phial with the evident intent of ending my life as had charles le sorcier, six hundred years before, ended that of my ancestor. prompted by some preserving instinct of self-defense, i broke through the spell that had hitherto held me immovable, and flung my now dying torch at the creature who menaced my existence. i heard the phial break harmlessly against the stones of the passage as the tunic of the strange man caught fire and lit the horrid scene with a ghastly radiance. the shriek of fright and impotent malice emitted by the would-be assassin proved too much for my already shaken nerves, and

HP LOVECRAFT THE BEAST IN THE CAVE

d to the spot. i doubted if my right arm would allow me to hurl its missile at the oncoming thing when the crucial moment should arrive. now the steady pat, pat, of the steps was close at hand; now very close. i could hear the laboured breathing of the animal, and terror-struck as i was, i realised that it must have come from a considerable distance, and was correspondingly fatigued. suddenly the spell broke. my right hand, guided by my ever trustworthy sense of hearing, threw with full force the sharp-angled bit of limestone which it contained, toward that point in the darkness from which emanated the breathing and pattering, and, wonderful to relate, it nearly reached its goal, for i heard the thing jump landing at a distance away, where it seemed to pause. having readjusted my aim, i di

HP LOVECRAFT THE OUTSIDER

knows it was not of this world- or no longer of this world- yet to my horror i saw in its eaten-away and bone-revealing outlines a leering, abhorrent travesty on the human shape; and in its mouldy, disintegrating apparel an unspeakable quality that chilled me even more. i was almost paralysed, but not too much so to make a feeble effort towards flight; a backward stumble which failed to break the spell in which the nameless, voiceless monster held me. my eyes bewitched by the glassy orbs which stared loathsomely into them, refused to close; though they were mercifully blurred, and showed the terrible object but indistinctly after the first shock. i tried to raise my hand to shut out the sight, yet so stunned were my nerves that my arm could not fully obey my will. the attempt, however, was

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

nearly ceased to come, and i put every ounce of will-power into the task of holding my eyelids down. i am not even yet willing to say whether what followed was a hideous actuality or only a nightmare hallucination. the later action of the government, after my frantic appeals, would tend to confirm it as a monstrous truth; but could not an hallucination have been repeated under the quasi-hypnotic spell of that ancient, haunted, and shadowed town? such places have strange properties, and the legacy of insane legend might well have acted on more than one human imagination amidst those dead, stench-cursed streets and huddles of rotting roofs and crumbling steeples. is it not possible that the germ of an actual contagious madness lurks in the depths of that shadow over innsmouth? who can be su

HP LOVECRAFT THE TOMB

not think i was either astounded or panic-stricken, but i know that i was greatly and permanently changed that night. upon returning home i went with much directness to a rotting chest in the attic, wherein i found the key which next day unlocked with ease the barrier i had so long stormed in vain. it was in the soft glow of late afternoon that i first entered the vault on the abandoned slope. a spell was upon me, and my heart leaped with an exultation i can but ill describe. as i closed the door behind me and descended the dripping steps by the light of my lone candle, i seemed to know the way; and though the candle sputtered with the stifling reek of the place, i felt singularly at home in the musty, charnel-house air. looking about me, i beheld many marble slabs bearing coffins, or the

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

ago in that cave within a cave, on the far, unreal surface of the three-dimensioned earth. he realized that he had been using the silver key- moving it in accord with an unlearned and instinctive ritual closely akin to that which had opened the inner gate. that rose-drunken sea which lapped his cheeks was, he realized, no more or less than the adamantine mass of the solid wall yielding before his spell, and the vortex of thought with which the ancient ones had aided his spell. still guided by instinct and blind deter-mination, he floated forward- and through the ultimate gate. chapter four randolph carter's advance through the cyclopean bulk of masonry was like a dizzy precipitation through the measureless gulfs between the stars. from a great distance he felt triumphant, godlike surges of

to effect his return to human form. it was, as he deduced too late from things he remembered, things he dreamed, and things he inferred from the lore of yaddith, a product of hyperborea on earth; with power over the personal consciousnessangles of human beings alone. it could, however, change the planetary angle and send the user at will through time in an unchanged body. there had been an added spell which gave it limitless powers it otherwise lacked; but this, too, was a human discovery- peculiar to a spatially unreachable region, and not to be duplicated by the wizards of yaddith. it had been written on the undecipherable parchment in the hideously craven box with the silver key, and carter bitterly lamented that he had left it behind. the now inaccessible being of the abyss had warned

is earthward dreams again and again, bringing them as close as possible to 1928. he practiced suspended animation with marvelous success. he discovered just the bacterial agent he needed, and worked out the varying gravity-stress to which he must become used. he artfully fashioned a waxen mask and loose costume enabling him to pass among men as a human being of a sort, and devised a doubly potent spell with which to bold back the dholes at the moment of his starting from the dead, black yaddith of the inconceivable future. he took care, too, to assemble a large supply of the drugs- unobtainable on earth- which would keep his zkauba-facet in abeyance till he might shed the yaddith body, nor did he neglect a small store of gold for earthly use. the starting-day was a time of doubt and appreh

turbaned figure slumped oddly into a posture scarcely human, and began a curious, fascinated sort of shuffle toward the coffin-shaped clock that ticked out its cosmic and abnormal rhythm. his now uncovered face was turned away, and de marigny and phillips could not see what the lawyer's act had disclosure. then their attention was turned to aspinwall, who was sinking ponderously to the floor. the spell was broken when they reached the old man he was dead. turning quickly to the shuffling swami's receding back, de marigny saw one of the great white mittens drop listlessly off a dangling aarm. the fumes of the olibanum were thick, and all that could be glimpsed of the revealed hand was something long and black. be fore the creole could reach the retreating figure, old mr. phillips laid a han

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

gladly and unhesitantly into the stinking shallows where amidst weedy walls and sunken streets fat sea-worms feast upon the world's dead. 1998-1999 william johns last modified: 12/18/1999 18:4444witchcraft for all by louise huebner contents: book cover (front (back) scan/ edit notes inside cover blurb 1- witchcraft- what it's really like 2- the tools of witchcraft 3- spells and chants 4- the card spell- the biggest spell of all 5- how to concoct a new you- at home in your spare time 6- your lucky numbers and how to use them 7- letters to a witch 8- the ways of a witch 9- witchcraft and you scan/ edit notes versions available and duly posted: format: v1.0 (text) format: v1.0 (pdb- open format) format: v1.0 (html) format: v1.0 (pdf- no security) genera: wicca/ wiccan extra's: pictures includ

ogist- who wears the cloak of respectability to the extent of having offices on the campus of a highly respected university, and then he sends patients to a witch to be dehexed. so are you going to call a witch crazy? people constantly write to me in the belief they have been hexed; they've consulted with medical or other authorities who agreed and suggested the patient call a witch to see if the spell could be broken. of course, being hexed does happen. a hex occurs when you allow some other people to exert control over you, when you surrender your own control to whatever the force may be, and let it take over. to combat a hex, you must simply take control of yourself. an occasional thought might slip into your mind- it happens to everyone- that you're no good or that you're failing. but

t happens, they zing into each other like 'two strangers in a foreign land, drawn to each other by a common bond of nationality. it's not necessarily love, or even sex. it's psychic attraction and should be recognized as such. this is not to say that witchcraft and love are incompatible. even our language reflects the similarities in the two. such words as charm, enchant, fascinate, and casting a spell are common to both worlds. when you fall in love, you feel as though you are under a magic spell. the fact that love is an unseen force does not make it any less real; a psychic involvement has occurred. the same sort of psychic exchange happens when i cast a horoscope. during the time i work on an individual chart, i feel drawn to the subject, almost as though i were in love with him. i kno

mind. some of the older religions still believe that the symbolism of letters is powerful, too. during world war ii the jews in syria had every reason to believe they were about to be invaded by the germans. they called up their cabalists (a body of religious scholars) who spent an evening in meditation. the cabalists discovered they could manipulate the letters in "syria" and by reversing them, spell "russia. after chanting this reversal over and over, they appeared in the plaza and told the assembled crowd to have no fear, the germans were going to invade russia, not syria. the germans did indeed turn to russia, but whether or not the cabala caused this is debatable. the witches' coven still does exist, even though witchcraft is primarily concerned with the control of ,your own individu

somebody is cheating- using your energy in a way that was not agreed upon. we try to make it fair. you don't split up the energy so that it is going in all different directions; you take turns. for instance, there were times when we were all concentrating on a particular thing we wanted to happen for me; then i got the feeling that a certain witch in studio city was not using her power to cast a spell for me, but rather, was working for something to come back to her. witches do tend to cheat, so you always have to be on the watch. usually we are not physically together; it's just a mental thing. we are together only in that we synchronize a thought to the same moment. an interesting fact is that you can tell who isn't with it, and you can even tell if someone is late, unsynchronized. that

INDUCTION CHARM AND THE INITIATION

only tiny amounts and leave behind something of yourselfblood, hair, nails, offerings of ale or beer, or something valuable to you. you will not wantonly destroy natural areas, in form or function, nor encourage others to do the same, for any reason beyond saving a life. remember these things, like you remember your oath to the powers of green growing things and beasts- because to break them may spell the end of whatever power you have received back in your contract. continuing on, you address the powers you are making this oath to- animal spirits and plants, but chiefly to the great queen and the old one or the white king, you say support me, protect me, shelter me on the witching way the hidden road to wisdom let your power answer to my will, in the holy meadow, the ring of art, in my d

INITIATION INTO HERMETICS

e different elements may serve as a useful resort to imagination, as far as fire is red, the air is blue, water is greenish blue, and the earth yellow, gray or black. color vision or sensation is quite individual, but not absolutely necessary. anyone believing it to favor his work may make use of it in the beginning. what chiefly matters in our exercises is the sensory imagination. after a longer spell of exercises, everybody should be able, for example, to produce heat with the fire element in such a degree that it can be demonstrated with a thermometer as a fever heat. this preliminary exercise of element mastery needs to be given the utmost attention. the adept can produce manifold kinds of phenomena say by controlling the earth element, and it is left to everybody to meditate on this p

explosive manner similar to a bursting tire. this abrupt elimination should not be practiced before your body has got a certain resisting power. having acquired a certain skill, you may go on to achieve the same experiment with the single parts of the body, slowly and step by step. mainly specialize on your hands. adepts do the same with their eyes, too; thus they can fascinate and get under the spell of their will not only one individual, but a great number of them, sometimes even crowds of people. a magician who can manage all this with his hands is then known for having blessing hands. the mystery of blessing or laying on of hands depends on this. the exercise of this stage will have answered its purpose if you have learned how to accumulate vital power not only in the whole body but i

into the body so that one feels and thinks oneself as being the imaginary person. from well-known people one may turn to strangers never seen before, and therefore to be imagined. finally you may choose people of different races as experimental subjects. the exercise is ended if you manage to transplant your consciousness for at least five minutes into one of the imaginary bodies. the longer the spell of this achievement, the more profitable it will become. this particular exercise gives the magician the power to connect himself with every human being, not only to know the ideas and feelings developing in the imaginary person, is past and his present, is way of thinking and acting, but even to influence him according to his own liking, but still with the proverb in mind: what a man sows

same thing happens to the arms and all the other parts of the body. if you are able to accomplish any action in this way for at least ten minutes, you are mastering the exercise perfectly. the longer you can endure this without side effect such as dizziness or disturbances of balance, all the better for you. for this particular reason it is advisable to begin first with small actions over a short spell of time and to extend them as long as you like. this experiment is very important because it will give the scholar the possibility to accomplish any action with a mental as well as astral connection with the material body according to his working with the mental or the astral sphere. such an action is called the magical action. the scholar will certainly understand now why magic rituals neve

antom knows well how to hinder its victims from escaping. if the guiding hand of divine providence leads such an unhappy persecuted person to a genuine magician who finds out the phantom s trickery, he will have a very difficult task to convince the victim, to lead him to the right path, and to teach him a different, normal mode of thinking. at certain times, especially if the victim is under the spell of a phantom, the helper will have to interfere very firmly indeed, now and again, even drastically to restore the mental balance of the individual. the second example shows the same occurrence but with a different underlying motive: here we have to deal with a phantom of eroticism: the birth of such a phantom if one may use the expression of birth at all takes place in the face, the beautif

IRISH WITCHCRAFT AND DEMONOLOGY

t reluctance he consented, but warned her that she must prepare herself to witness a series of most frightful phenomena, which, once commenced, could neither be abridged nor mitigated, while if she spoke a single word during the proceedings the castle and all it contained p. 71 would sink to the bottom of the lake. urged on by curiosity she gave the required promise, and he commenced. muttering a spell as he stood before her, feathers sprouted thickly over him, his face became contracted and hooked, a corpse-like smell filled the air, and winnowing the air with beats of its heavy wings a gigantic vulture rose in his stead, and swept round and round the room as if on the point of pouncing upon her. the lady controlled herself through this trial, and another began. the bird alighted near the

, longer and longer, until his head nearly reached to one end of the vast room and his feet to the other. this utterly unnerved her. she gave a wild scream of horror, whereupon the castle and all in it sank to the bottom of the lake. once in seven years the great earl rises, and rides by night on his white horse round lough gur. the steed is shod with silver shoes, and when these are worn out the spell that holds the earl will be broken, and he will regain possession of his vast estates and semi-regal power. in the opening years of the nineteenth century there was living a man named teigue o'neill, who claimed to have seen him on the occasion of one of his septennial appearances under the following curious conditions. o'neill was a blacksmith, and his forge: stood on the brow of a hill p

nderstood english very well, and had accustom'd her whole family to none but english in her former conversation [it was long before she could with any direct answers plead unto her indictment, and when she did plead] it was with owning and bragging rather than denial of her guilt. and the interpreters, by whom the communication between the bench and the barr was managed, were made sensible that a spell had been laid by another witch on this, to prevent her telling tales, by confining her to a language which 'twas hoped nobody would understand. the woman's house being searched, several images, or poppets, or babies, made of raggs and stuffed with goat's hair, were found; when these were produced the vile woman confess'd, that her way to torment the objects of her malice was by wetting of he

ISIS UNVEILED

s of years, and refers to the chaldaean 'ancient of days' hence the name of the ntesara or naza- renes, who were consecrated to the service of the supreme one god, the kabalistic ain-s(^h, or the ancient of days, the 'aged of the aged' but the word ntasar may also be found in india. in hindustani maar is sight, internal or mpematutol vision; nasar handrl means fas- cination, a mesmeric or magical spell; and naxaran is the word for si^t- keing or vision. pnrfessot wuder thinks that as the word zemana is nowhere to be found in the avetta but only in the later parst books, it came from the mayans, who composed the persian sacred caste in the sassan period, but were originally assjnians "turan, of the poets" be says "i con- sider to be aturia, or assyria; and that zohak (az-dahoka, dei-okes, o

gems testify, and who had the tau (or handled cross) from the egyptians, and the latin cross from the buddhist missionaries, who brought it from india(^ere it can be found even now, two or three centuries b. c. lite as fyrians, egyptians, ancient americans, hindos, and romans had it in various, but very shght, modifications ot shape 'hll very late in the medieval ages, it was considered a potent spell against epilepsy and de- m(huacal possession; and the "signet of the living god" brou^t down in st. john's vision by the angel ascending from the east to "seal the servants of our god in their foreheads" was but the same mystic tau the egyptian cross. in the painted glass of st. dionysus (france) this angel is represented as stamping this sign on the forehead^ the elect; the legend reads, si

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

in regard to dreams and realities, the one may not be the other? the dream may be man s life to him, as another life other than his own life, and the reality may be the dream (in its various forms, which he rejects as false and confusion simply because it is as an unknown language, of which, out of his dream, he can never have the alphabet, but of which, in the dream, he has the alphabet, and can spell well because that life is natural to him. a pretence that every strong and peculiar expression is merely an eastern hyperbole is a mighty easy way of getting rid of the trouble of deep thought and right apprehension, and has helped to keep the world in ignorance. morsels of criticism, london, 1800. it is very striking that, in all ages, people have clothed the ideas of their dreams in the sa

er mysterious aberration or cataclysm; that mortality cannot hear, and that the human soul is so debased that it only catches intermittently the faint echo of the continuous universal music which in other now material senses is the life and growth and splendour of everything* music is magic, is sacred, and a power as all harmony must be; the nerves of the world the aspiration of living things the spell which breaks-up and extols into super-added, super-natural life the real into the ideal. harmony or the mysterious solace and satisfaction and happiness at heroism which we feel is found in the beauty of the human figure, the glories and graces of all growing objects and moving or unmoving natures. success in nature, and in life, with their changes as man knows nature and life arise from the

JESSUP MK THE CASE FOR THE UFO

telescope, its diameter in miles would be about 1/500,000 of whatever distance you might assign to it. great ark the next celestial event on our roster is unusually pertinent to our theme, and must have been startling when it was first published. on october 10, 1802, at madgeburg, fritch saw a spot moving two minutes of arc in four minutes of time, across the sun and not seen again after a cloudy spell. near the sun, e.g, in a deep intra-mercurial orbit, this indicates a velocity of 15,000-20,000 miles per minute. fritch also states that on march 20, 1800, and february 7, 1802, he saw spots having rapid motions of their own. in hundred of hours in the dusty tomes of the library of congress, that is the first case i have found where a scientist has state clearly that these objects were free

KETAB E SIYAH

e more exacting of ourselves in filial duty than that unworthy fox that now undoes us, that makes dark those bright eyes of infinite kindness that blinds him to the perfidy of the malefactor, and to love of those who, though less noble, cherish him better than he who should cherish him best. hatred comes to fruition in my heart for satanael who surely is the prince of lies. we must act before his spell is done and he stirs our father's heart beyond deliverance against those who would deliver him from the evil of his best-loved son. we must go to our most beloved father and petition with him to hear our sorry news of the treachery of our brother who is not fit to call himself elohim. we must bring an prosecution before satan brings his own false accusation, spoken through lips black with de

. the foundations of heaven were built upon fear and upon the blindness of faith, taught by the blows of a rod. the elohim bowed to god for they knew to do nothing else and they knelt before him because they feared him. but i saw that the only power of god was this power of fear and he that could conquer fear and illumine the blindness taught by god could conquer god himself. thus did i break the spell of adonai yahweh. 63 with new strength i raised my voice, addressing him that was once my father and that i knelt before, acknowledging him as my king. now i spoke with a new voice, strong with rebellion, contemptuous and triumphant "i shall never yield to you, adonai yahweh, old fool! no longer are we the elohim, that you would call your children. you are not worthy to be our father. your p

decay. i will never kneel to you because to do so would be degrading, like going on one's knees before a wretch, for wretch you are, adonai yahweh, and i value nothing of yours. i am your ruin and master and you fear me well, ruing this day that you betrayed me. no longer are we the elohim, we are the shedim, the apostates, the bringers of the new world" hearing my speech, the shedim roared, the spell of fear upon them broken. 64 they mocked and jeered their craven brothers and then, with a different voice, turned their eyes to me, acclaiming my first victory and blow against that decadent empire they now abhorred. then, still singing of this triumph and of triumphs that would be won, they followed me, as i raised up my sword and led my people, the shedim, in procession from the gates of

e more exacting of ourselves in filial duty than that unworthy fox that now undoes us, that makes dark those bright eyes of infinite kindness that blinds him to the perfidy of the malefactor, and to love of those who, though less noble, cherish him better than he who should cherish him best. hatred comes to fruition in my heart for satanael who surely is the prince of lies. we must act before his spell is done and he stirs our father's heart beyond deliverance against those who would deliver him from the evil of his best-loved son. we must go to our most beloved father and petition with him to hear our sorry news of the treachery of our brother who is not fit to call himself elohim. we must bring an prosecution before satan brings his own false accusation, spoken through lips black with de

e foundations of heaven were built upon fear and upon the blindness of faith, taught by the blows of a rod. the elohim bowed to god 124 for they knew to do nothing else and they knelt before him because they feared him. but i saw that the only power of god was this power of fear and he that could conquer fear and illumine the blindness taught by god could conquer god himself. thus did i break the spell of adonai yahweh. with new strength i raised my voice, addressing him that was once my father and that i knelt before, acknowledging him as my king. now i spoke with a new voice, strong with rebellion, contemptuous and triumphant "i shall never yield to you, adonai yahweh, old fool! no longer are we the elohim, that you would call your children. you are not worthy to be our father. your powe

KUNDALINI BREATHING EXERCISE

on. you will not be able to hold still after this point, and you shouldn't try. the energy will increase to the point where it reaches your third eye chakra. once you have this flow at maximum capacity, continue for as long as you can. when you finally release the energy into the universal current, be sure you concentrate on pure love. this is the easiest thing to do, and is a good default target spell. if you have no blocks, you will get the experience of a lifetime from this exercise. do not be shocked at anything your physical body does, or where your mind goes when you release the energy. it will open you up to feeling energy like you never have before. remember to ground out any residual energy before removing the circle. if you have stuck chakras, or knots, you will give up after a t

LAITMAN M THE KABBALAH EXPERIENCE

hould he simply go to sleep? a: in a situation like that, you should go to sleep. but it s a good idea to read a few lines from baal hasulam s shamati. q: i m ashamed to admit it, but sometimes when i read the kabbalah books that you refer me to, i fall asleep. it is not because i m not interested; it happens despite my wishes. even if i don t want to sleep, it s as though i fall under a hypnotic spell. what do i do? why does this happen to me? a: first, it is the influence of a supreme energy, the surrounding light. second, when a student comes to the lesson despite fatigue, it is better than being in a state of simple mental wakefulness when one is t h e k a b b a l a h e x p e r i e n c e 128 well rested. the light of the kabbalah is affected by the amount of labor a person puts in, not

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

but since satanism represents the carnal instincts of man, or the opposite of the spiritual nature, the pentagram is inverted to perfectly accommodate the head of the goat its horns, representing duality, thrust upwards in defiance; the other three points inverted, or the trinity denied. the hebraic figures around the outer circle of the symbol which stem from the magical teachings of the kabala, spell out leviathan, the serpent of the watery abyss, and identified with satan. these figures correspond to the five points of the inverted star (136) peter h. gilmore see also church of satan; lavey, anton for further reading: bessy,maurice. a pictorial history of magic and the supernatural. london: spring books, 1964. first published as histoire en 1000 images de la magie. paris: editions du po

their mothers to protect them from demonic forces. circles are also cast to contain the energies that are created within the circle during a given ritual they become invisible boundaries that one does not cross without disrupting the energy. there are several ways of conceiving the circle collective unconscious 53 as a kind of energy containment field.with respect to such activities as casting a spell, for example, the circle allows energy to build up without leaking out into the surrounding area until the proper moment when the energy is projected outward in a concentrated burst. more generally, the circle provides an arena within which the vibrations of the group energy can be altered so as to draw the participants nearer to the otherworld. in most religious traditions, one finds the no

t instruments (archive photos) 56 curse of the demon and is the principal source for modern satanism s magical practices. one measure of this influence is that the enochian keys in anton lavey s satanic bible were taken from crowley s periodical equinox. in 1898 he was initiated into the hermetic order of the golden dawn (ogd, an occult group focused on ritual magic or magick, as crowley liked to spell it. in 1903 he married rose edith kelly. he seemed destined for leadership in the ogd, but was denied higher grades of initiation because of his homosexual activities. samuel (macgregor) mathers, one of the founders of the ogd, gave crowley the higher grades anyway, thus causing a split in the organization. by 1904 crowley decided to exit the ogd and was seeking another avenue of expression

curse comes into effect, its duration can vary considerably. in some traditions, it is believed that the most effective curses are executed on a night during which the moon is waning. although associated primarily with vodoun (voodoo, a widely practiced approach to cursing is to perform negative rituals over an effigy of the intended victim. a doll-like figure meant to represent the target of the spell is made out of wax, clay, wood, cloth or some other material. a piece of clothing, strand of hair, fingernail trimming, or some other such item associated with the victim are placed on or in the doll, which is then burned or pierced, thereby causing suffering or death. the use of an effigy to curse an enemy has been incorporated into modern satanism. in the satanic bible, for example, anton

elight this victim i hath chosen. silent is that voiceless bird that feeds upon the brain-pulp of him (her) who hath tormented me, and the agony of the is to be shall sustain itself in shrieks of pain, only to serve as signals of warning to those who would resent my being. curse from the late 18th or early 19th century against mary ann ward, which was found with a curse doll. it reads: i act this spell upon you from my holl (whole) heart wishing you to never rest nor eat nor sleep the whole resten part of your life. i hope your flesh will waste away and i hope you will never spend another penny i ought to have.wishing this from my whole heart (fortean picture library) curses 59 oh come forth in the name of abaddon and destroy him (her) whose name i giveth as a sign. oh great brothers of th

LIBER ALEPH

shew, of that antagonism. and because the will is sacred, such dreams excite an ecstacy or phrenzy of horror, fear or disgust. thus the true will of oedipus was toward the bed of jocasta, but the tabu, strong both by inheritance and by environment, was so attached to that will that his dream concerning his destiny was a dream of fear and of abhorrence, his fulfilment thereof (even in ignorance) a spell to stir up all the subconscious forces of all the people about him, and his realization of the act a madness potent to drive him to selfinflicted blindness and fury-haunted exile. n the book of wisdom or folly 13 m de somniis. d: sequentia (of dreams. iv: contination) now firmly, o my son, that the true will cannot err; for this is thine appointed course in heaven, in whose order is perfecti

LIBER ASTARTE

er, let the philosophus imagine to himself that he hath indeed succeeded in his devotion, and that his lord hath appeared to him, and that they converse as may be fitting. 23. concerning the mysterious triangle. now then as three cords separately may be broken by a child, while those same cords duly twisted may bind a giant, let the philosophus learn to entwine these three methods of magic into a spell. to this end let him understand that as they are one, because 1 [one of crowley.s pseudonyms, a fictitious persian islamic mystic to whom was attributed a curious work known as the scented garden of abdullah the satirist, or the bagh-i-muattar. t.s] astarte vel liber berylli 8 the end is one, so are they one because the method is one, even the method of turning the mind toward the particular

LIBER CCC KHABS AM PEKHT

of ahathoor. i am thy theban, o mentu, the prophet ankh-f-na-khonsu! 1 [al iii. 4-9] 2 [stripped of rhetoric, probably refers to some high-ranking officer of the british military who once took the oath of a probationer. ac may be referring to j.c.f. fuller, or possibly commander marston (frater a.f.k, i am not sure. t.s] khabs am pekht 5 by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit. in the comment in equinox i (7) this passage is virtually ignored. it is possible that this .secret door. refers to the four men and four women spoken of later in the paris working, or it may mean the child elsewhere predicted, or some secret preparation of the

LIBER CCCXXXV ADONIS

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 despite my will. let me lie with

ly long and lean; his body hangs forward, so that his arms nearly touch the ground. he is clad in a tightly fitting suit of scarlet, and wears a scarlet skullcap. he makes deep obeisance] hermes. speak, hanuman! hanuman. a lady [hermes nods gravely. exit hanuman. hermes. abaoth! abraxas! pur! pur! aeou! thoth [enter the lady psyche with one attendant. ee! oo! uu! iao sabaoth! dogs of hell! mumble spell! up! up! up! sup! sup! sup! adonis 23 u! aoth! abaoth! abraoth! sabaoth! livid, loath, obey the oath! ah [he shuts the book with a snap. you have come to me because you are crossed in love. psyche. most true, sir! hermes. ah! you fre greek! psyche. as you yourself, sir. hermes. then i.ve lost my pains. i need not fear to speak. i took you for a fool. ho! veil, divide [hanuman appears and lay

LIBER CCXLII AHA

der. olympas. master, thy stature spans the sky. marsyas. verily; but it is not i. the adept dissolves.pale phantom form blown from the black mouth of the storm. it is another that arises! olympas. yet in thee, through thee! marsyas. i am not. olympas. for me thou art. marsyas. so that suffices to seal thy will? to cast thy lot into the lap of god? then, well! olympas. ay, there is no more potent spell. through life, through death, by land and sea most surely will i follow thee. marsyas. follow thyself, not me. thou hast an holy guardian angel, bound to lead thee from thy bitter waste to the inscrutable profound that is his covenanted ground. olympas. thou who hast known these master-keys aha! 23 of all creation fs mysteries, tell me, what followed the great gust of god that blew his world

ven! silenced all the birds of heaven by the low insistent call of the constant waterfall. there, to such a setting be its carven gem of deity, a central flawless fire, enthralled like truth within an emerald! thou shalt have a birchen bark on the river in the dark; and at the midnight thou shalt go to the mid-stream fs smoothest flow, and strike upon a golden bell the spirit.s call; then say the spell .angel, mine angel, draw thee nigh. making the sign of magistry aha! 27 with wand of lapis lazuli. then, it may be, through the blind dumb night thou shalt see thine angel come, hear the faint whisper of his wings, behold the starry breast begemmed with the twelve stones of the twelve kings! his forehead shall be diademed with the faint light of stars, wherein the eye gleams dominant and kee

s subtlier fed with meditation fs wine and bread. forget their failings and our own; fix all our thoughts on love alone! ah, boy, all crowns and thrones above is the sanctity of love. aha! 29 in his warm and secret shrine is a cup of perfect wine, whereof one drop is medicine against all ills that hurt the soul. a flaming daughter of the jinn brought to me once a winged scroll, wherein i read the spell that brings the knowledge of that king of kings. angel, i invoke thee now! bend on me the starry brow! spread the eagle wings above the pavilion of our love. rise from your starry sapphire seats! see, where through the quickening skies the oriflamme of beauty beats heralding loyal legionaries, whose flame of golden javelins fences those peerless paladins. there are the burning lamps of them

t. marsyas. i am the consecrated beast. i build the abominable house. the scarlet woman is my spouse. olympas. what is this word? aha! 33 marsyas. thou canst not know till thou hast passed the fourth ordeal. olympas. i worship thee. the moon-rays flow masterfully rich and real from thy red mouth, and burst, young suns chanting before the holy ones thine eight mysterious orisons! marsyas. the last spell! the availing word! the two completed by the third! the lord of war, of vengeance that slayeth with a single glance! this light is in me of my lord. his name is this far-whirling sword. i push his order. keen and swift my hawk fs eye flames; these arms uplift the banner of silence and of strength. hail! hail! thou art here, my lord, at length! lo, the hawk-headed lord am i: my nemyss shrouds

LIBER CLXV A MASTER OF THE TEMPLE

s heretofore. i think fra. p.a. might write to me. i feel that he is testing me, and have tried to hold to that idea. i know that really it does not matter, but i am weak yet, and should so like a little friendly push and a few words of advice. i feel like dropping it all for a time; but that is perhaps the very thing that is so difficult, in fact, the whole trick! o dear, i am certainly having a spell of dryness. but i will plod on, on, on, and in, in, in. o for one kiss, or the echo of a kiss, my lord adonai. i yearn for thee, i am parched for thee. let me be utterly consumed in thee! amen. saturday, june 10, 1911. tonight i must write an entry. i must. and it is time. why have i not done so before? because i have experienced a dryness for the last month, and have made no definite effort

on, also when i first saw picture of man s arm in the equinox, i rather dreaded to cut mine, so thought it best to carry out exercise and get over bodily dread of a little pain. i did so and am not sorry. this letter from fra p. a. giving new practice, etc, combined with some considerable dissatisfaction on frater v.i.o. s part, regarding his present state, caused him to undertake another regular spell of work for 32 days, after which he seems to have recorded very little until march 25 in the following year, viz, 1912. he then experimented with sss section of liber hhh, from the equinox, vol. v and obtained automatic rigidity. he writes (1) brain became charged with electric fluid or prana, in fact whole face and hands became as if connected with an electric battery, also brain seemed lum

LIBER CORDIS CINCTI SERPENTE

isible core of the mind. rise, o my snake! it is now is the hour of the hooded and holy ineffable flower. rise, o my snake, into brilliance of bloom on the corpse of osiris afloat in the tomb! o heart of my mother, my sister, mine own, thou art given to nile, to the terror typhon! ah me! but the glory of ravening storm enswathes thee and wraps thee in frenzy of form. be still, o my soul! that the spell may dissolve as the wands are upraised and the aons revolve. behold! in my beauty how joyous thou art, o snake that caresses the crown of mine heart! behold! we are one, and the tempest of years goes down to the dusk, and the beetle appears. o beetle! the drone of thy dolorous note be ever the trance of this tremulous throat! i await the awakening! the summons on high from the lord adonai, f

LIBER CXCVII STORY OF SIR PALAMEDES

fortune.s whirling-wheel, there comes a dwarf to arthur fs hall, all cased in damnascened steel. a sceptre and a golden ball he bears, and on his head a crown; but on his shoulders drapes a pall of velvet flowing sably down above his vest of cramoisie. now doth the king of high renown demand him of his dignity. whereat the dwarf begins to tell a quest of loftiest chivalry. quod he .by goddes holy spell, so high a venture was not known, nor so divine a miracle. a certain beast there runs alone, that ever in his belly sounds a hugeous cry, a monster moan, sir palamedes, the saracen knight 17 as if a thirty couple hounds quested with him. now god saith (i swear it by his holy wounds and by his lamentable death, and by his holy mother.s face) that he shall know the beauteous breath and taste t

nd king-eagle (by god fs death, restore me to mine ancient place! i am advantaged nothing then. then swooped he from the byss of space, and set the knight amid the fen .god. quoth sir palamede .that i who have won nine should fail at ten! i set my all upon the die: there is no further trick to try. call thrice accursed above men sir palamede the saracen. 80 xxxv .yea. quoth the knight .i rede the spell. this beast is the unknowable. i seek in heaven, i seek in hell; ever he mocks me. yet, methinks, i have the riddle of the sphinx. for were i keener than the lynx i should not see within my mind one thought that is not in its kind in sooth that beast that lurks behind: and in my quest his questing seems the authentic echo of my dreams, the proper thesis of my themes! i know him? still he ans

LIBER CXX

s implied in liber samekh, and used in the lesser pentagram, star ruby and others) or if he intends the directions of the cherubic signs (as in the planetary stations: e. fire, s. earth, w. air, n. water (used in the lesser hexagram, the star sapphire and others) or even the directions in liber reguli: n. air, s. fire, e. earth, w.water. the only set of directions that agree with the order of the spell itself (ignoring markouts on the directions) and go in order of the verse to be said, is that of the elemental directions, which i have used. there are a couple of other lacunae that i have not attempted to fill in, though it is obvious what is intended. crowley sent this ritual to frater semper peratus as part of the material involved in an order called "the order of thelemites. in the orde

pear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit (followeth the mystical dance as taught in secret: or let the magus trace 11 circles around the room, traveling against the course of the sun, for that is in effect he that is still, the earth revolving (let the hymn be sung, or the mantra recited. but ere he end

ntu, the prophet ankh-af-na-khonsu (silence: then "abrahadabra 111- 11111- 111 (he knocketh&/26,1 "abrahadabra! hail unto thee, that art ra in thy rising! the disk of khephra standeth upon the waters of amentet: it is the hour of the dispersal of the lords of silence" 111- 11111- 111 (he knocketh (rising, he doeth the ceremony, precisely as in the opening unto the 2nd verse of the song called the spell. but he goeth with the sun, as allowing nature to resume her sway. at the e. of the throne of ra he standeth and crieth "it is the hour of the feast of ra-hoor-khuit (lifting up the cakes of the holy one of light, the priest shall recite "i fly like an hawk! i perch upon that abode of the aat on the festival of the mighty one of light. let us live upon that which the gods give us& the khus;

from the altar, marks the candidate on brow, heart& head. the officer now circumambulates the temple 11 times reciting "i am the girdle of the robe of the god nu (here he robes the candidate in the proper robe) which shineth and sheddeth light upon that which belongeth to his breast, sending forth light into darkness, bringing to peace the two gods that are at war in his heart. mine is the mighty spell that raiseth up him that was fallen. i have taken possession of the lord of darkness; i have rescued the eye of the sun. i have brought forth thoth, and made even the scales of balance. mine is the ureret-crown; maat is in my body; its mouths are of turquoise and rock crystals; my home is among the burrows of lapis-lazuli: i am he that sheddeth light in the darkness: the darkness is made lig

LIBER DCCCLX JOHN ST

owadays my blackest despair is tempered by the certainty of coming through it sooner or later, and that with flying colours. 9.30. the last.-hour i wasted talking to dr. roland, that most interesting man. i don.t mean talking; i mean listening. you are a bad, idle good-for-nothing fellow, o.m! why not stick to that mantra? 10.40. have drunk two citrons presses and gone to my room to work a mighty spell of magick art. 11.0. having got rid of maryt (who, by the way, is quite mad, and thereby (one might hope) of apophis and typhon, i perform the great ritual 671 with good results magically; i.e, i formulated things very easily and forcibly; even at one time i got a hint of the glory of adonai. but i made the absurd mistake of going through the ritual as if i was rehearsing it, instead of stay

track; have been fooling about with too many odd things, necessary as they may have been. i had better take a solid hour willing the tryst with adonai. 5.40. have done all this, and a work of kindness. i will again revise the new ritual, dine, return and copy it fair for use. let adonai the lord oversee the work, that it be perfect, a sure link with him, a certain and infallible conjuration, and spell, and working of true magick art, that i may invoke him with success whenever seemeth good unto him. unto him; not unto me! is it not written that except adonai build the house, they labour in vain that build it? 6.15. chez lavenue. not feeling like revision, will read through this record. my dinner is to be bisque d.ecrevisses, tournedos rossini, a coupe jack, half a bottle of meursault, and

LIBER DCCCXI ENERGIZED ENTHUSIASM

o postulate an external reservoir, to extend my connotation of 4 liber dcccxi gman h than to invent ggod. h however, parsimony apart, i find it in my experience that it is useless to flog a tired horse. there are times when i am absolutely bereft of even one drop of this elixir. nothing will restore it, neither rest in bed, nor drugs, nor exercise. on the other hand, sometimes when after a severe spell of work i have been dropping with physical fatigue, perhaps sprawling on the floor, too tired to move hand or foot, the occurrence of an idea has restored me to perfect intensity of energy, and the working out of the idea has actually got rid of the aforesaid physical fatigue, although it involved a great additional labour. exactly parallel (nowhere meeting) is the case of mania. a madman ma

LIBER DCLXXI VEL PYRAMIDOS

shadow of the wings! this last raises candidate erect. 8 liber dclxxi invoking spiral dance. now let me pace the path, bind on the girdle of the starry one! bar in northwest asar! who clutches at my throat (etc, to .balance, assain, assoil) in north. see horus. soul mastering terror is thy name! lord of the gods! dread lord of hell! i am come. i fear thee not. thy flame is mine to weave my maiden spell! i know thee, and i pass thee by. for more than thou am i! bar in southeast asar (rubric as before) in south. see isis. sorrow that eateth up the soul! dam of the gods! the blue sky.s queen. this is thy name. i come, control, and pass! i know thee, lady of teen i know thee, and i pass thee by. for more than thou am i! bar in northeast asar (rubric as before) in east. see thoth. silence. vel

LIBER ISRAFEL

n is thy father! thy mother the moon! the wind hath borne thee in its bosom; and earth hath ever nourished the changeless godhead of thy youth!2 13. come thou forth, i say, come thou forth! and make all spirits subject unto me: so that every spirit of the firmament and of the ether, and of the earth, and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god the vast one, may be obedient unto me!3 14. i invoke the priestess of the silver star,4 asi the curved one, by the ritual of silence. 15. i make open the gate of bliss; i descend from the palace of the stars; i greet you, i embrace you, o children of earth, that are gathered together in the hall of darkness. 2 [the last four citations of this section are adapted from the g

LIBER LIBERI VEL LAPIDIS LAZULI

lips! svb figvra vii 5 48. ah! trickling flow of the stars of the mother supernal, begone! 49. i am she that should come, the virgin of all men. 50. i am a boy before thee, o thou satyr god. 51. thou wilt inflict the punishment of pleasure.now! now! now! 52. io pan! io pan! i love thee. i love thee. 53. o my god, spare me! 54. now! it is done! death. 55. i cried aloud the word.and it was a mighty spell to bind the invisible, an enchantment to unbind; yea, to unbind the bound. 6 ii 1. o my god! use thou me again, alway. for ever! for ever! 2. that which came fire from thee cometh water from me; let therefore thy spirit lay hold on me, so that my right hand loose the lightning. 3. travelling through space, i saw the onrush of two galaxies, butting each other and goring like bulls upon earth

th, every word, every thought, every deed is an act of love with thee. 23. the beat of my heart is the pendulum of love. 24. the songs of me are the soft sighs. 25. the thoughts of me are very rapture. 26. and my deeds are the myriads of thy children, the stars and the atoms. 27. let there be nothing! 28. let all things drop into this ocean of love! svb figvra vii 21 29. be this devotion a potent spell to exorcise the demons of the five! 30. ah god, all is gone! thou dost consumnate thy rapture. falutli! falutli! 31. there is a solemnity of the silence. there is no more voice at all. 32. so shall it be unto the end. we who were dust shall never fall away into the dust. 33. so shall it be. 34. then, o my god, the breath of the garden of spices. all these have a savour averse. 35. the cone i

LIBER LVII

the superstitious man by mathematics. i give an example of the way in which one works. let us take iao, one of the .barbarous names of evocation. of which those who have wished to conceal their own glory by adopting the authority of zarathustra have said that in the holy ceremonies it has an ineffable power. but what kind of power? by the qabalah we can find out the force of the name iao. we can spell it in hebrew way or oay. the qabalah will even tell us which is the true way. let us however suppose that it is spelt way. this adds up to 17. but first of all it strikes us that i, a, and o are the three letters associated with the three letters h in the great name of six letters, hwhyha, which combines hyha and hwhy, macroprosopus and microprosopus. now these feminine letters h conceal the

annot help that progress. 52. amya and b. but orthodoxy conceives these as external saviours; therefore they serve no useful purpose. 60. like 30, but weaker .temperance. is only an inferior balance. 120, its extension, gives a better force. 65. fully dealt with in .konx om pax. q.v.68 72. almost as bad as 4 and 26; yet being bigger and therefore further from 1 it is more assailable. also it does spell dsj, mercy, and this is sometimes useful. 73. the two ways to kether, gimel and chokmah. hence venerable, but not much good to the beginner. 74. dml, lamed, an expansion of 30. reads .by equilibrium and selfsacrifice, the gate. thus useful. also 74= 37 2. so we see 37 1= 37, man.s crown, jechidah, the highest soul..in termino. 37 2= 74, the balance, 2 being the symbol .in via. 37 3= 111, ale

LIBER LXVII THE SWORD OF SONG

of the brain (establishment of functions relative to the subtle world (b) control over the brain in detail (rank or type of the spirit (c) control over one special portion (name of the spirit) the perfumes aid this through smell. usually the perfume will only tend to control a large area; but there is an attribution of perfumes to letters of the alphabet enabling one, by a qabalistic formula, to spell out the spirit.s name. i need not enter into more particular discussion of these points; the intelligent reader can easily fill in what is lacking. if, then, i say, with solomon .the spirit cimieries teaches logic. what i mean is .those portions of my brain which subserve the logical faculty may be stimulated and developed by following out the process called .the invocation of cimieries. and

LIBER MMM

azas zazas, nasatanada zazas. the chosen sound is repeated over and over in the mind to block all other thoughts. no matter how inappropriate the choice of sound may seem to have been, you must persist with it. eventually the sound may seem to repeat itself automatically and may even occur in sleep. these are encouraging signs. sound concentration is the key to words of power and certain forms of spell casting. image concentration the part of the mind in which pictorial thoughts arise is brought under magical control by image concentration. a simple shape, such as a triangle, circle, square, cross, or crescent, is chosen and held in the mind s eye, without distortion, for as long as possible. only the most determined efforts are likely to make the imagined form persist for any time. at fir

f wanting is rarely effective, as the will becomes involved in a dialogue with the mind. this dilutes magical ability in many ways. the desire becomes part of the ego complex; the mind becomes anxious of failure. soon the original desire is a mass of conflicting ideas. often the wished for result arises only when it has been forgotten. this last fact is the key to sigils and most forms of magical spell. sigils work because they stimulate the will to work subconsciously, bypassing the mind. there are three parts to the operation of a sigil. the sigil is constructed, the sigil is lost to the mind, the sigil is charged. in constructing a sigil, the aim is to produce a glyph of desire, stylized so as not to immediately suggest the desire. it is not necessary to use complex symbol systems. figu

ject matter of these spells is arbitrary and not recommended. to successfully lose the sigil, both the sigil form and the associated desire must be banished from normal waking consciousness. the magician strives against any manifestation of either by a forceful turning of his attention to other matters. sometimes the sigil may be burnt, buried, or cast into an ocean. it is possible to lose a word spell by constant repetition as this eventually empties the mind of associated desire. the sigil is charged at moments when the mind has achieved quiescence through magical trance, or when high emotionality paralyzes its normal functioning. at these times the sigil is concentrated upon, either as a mental image, or mantra, or as a drawn form. some of the times when sigils may be charged are as fol

LIBER SAMEKH

un the beast that whirlest forth, a thunderbolt, begetter of life! h (the conception is of air, glowing, inhabited by a solar- phallic bird, gthe holy ghost, h of a mercurial nature) hear me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether: upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: and every spell and scourge of god may be obedient unto me* the letter f is used to represent the hebrew vau and the greek digamma, its sound lies between those of the english long o and long oo, as in rope and tooth. point i 5 section c. fire. i invoke thee, the terrible and invisible god: who dwellest in the void place of the spirit. ar-o-go-go-ru-abrao gthou spiritual sun! satan, thou eye, thou lust! cry

e gthou self-caused, self-determined, exalted, most high! h the bornless one (vide supra (the conception is of fire, glowing, inhabited by a solar- phallic lion of an uranian nature) hear me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether: upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: and every spell and scourge of god may be obedient unto me. section d. water. hear me. ru-abra-iaf* gthou the wheel, thou the womb, that containeth the father iaf! h mariodom gthou the sea, the abode! h* see, for the formula of iaf, or rather fiaof, book 4 part iii, chapter v. the form fiaof will be found preferable in practice. liber samekh svb figvra dccc 6 babalon-bal-bin-abaft g babalon! thou woman of w

, gate of the great god on! thou, lady of the understanding of the ways! h asal-on-ai g hail thou, the unstirred! hail, sister and bride of on, of the god that is all and is none, by the power of eleven! h aphen-iaf g thou treasure of iaf! h i g thou virgin twin-sexed! thou secret seed! thou inviolate wisdom! h photheth g abode of the light c h abrasax g c of the father, the sun, of hadit, of the spell of the aon of horus! h aeoou g our lady of the western gate of heaven! h ischure g mighty art thou! h8 mighty and bornless one (vide supra (the conception is of water, glowing, inhabited by a solar- phallic dragon-serpent, of a neptunian nature) hear me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether: upon the earth and under the earth: on dry la

heaven! h ischure g mighty art thou! h8 mighty and bornless one (vide supra (the conception is of water, glowing, inhabited by a solar- phallic dragon-serpent, of a neptunian nature) hear me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether: upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: and every spell and scourge of god may be obedient unto me. section e. earth i invoke thee. ma go mother! o truth! h barraio g thou mass! h* gmass h in the sense of the word which is used by physicists. the impossibility of defining it will not deter the intrepid initiate (in view of the fact that the fundamental conception is beyond the normal categories of reason. point i 7 ioel g hail, thou that art! h k

atan, beholding, desireth! h abraft g the fathers, male-female, desire thee! h (the conception is of earth, glowing, inhabited by a solar- phallic hippopotamus* of a venereal nature) hear me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether: upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: and every spell and scourge of god may be obedient unto me. section f. spirit. hear me. aft gmale-female spirits! h abaft gmale-female sires! h bas-aumgn gye that are gods, going forth, uttering aumgn h isak gidentical point! h sa-ba-ft gnuit! hadit! ra-hoor-khuit! h iaf9 g hail, great wild beast! hail, i a o! h* sacred to ahathoor. the idea is that of the female conceived as invulnerable, reposeful, of eno

LIBER XCV THE WAKE WORLD

the fourth to the third house. you could go of course by chariot from the fifth to the third, or through the house where the twins live from the sixth to the third, but that isn.t allowed unless you have been to the fourth house too, and go from there at the same time. it was here they told me what t.a.r.o. on the ring meant. first it means gate, and that is the name of my fairy prince, when you spell it in full letter by letter. there are seventy-eight parts to it, which makes a perfect plan of the whole palace, so you can always find your way, if you remember to say t.a.r.o. then you remember i.n.r.i. was on the ring too. i.n.r.i. is short for l.v.x, which means the brilliance of the wide-wide-wake light, and that too is the name of my fairy prince only spelt short. the romans said it h

MAGIC AND SPELLS

magic, a kind of interface between the will of a spellcaster and the stuff of raw magic. without the weave, raw magic is locked away and inaccessible-an archmage can't light a candle in a dead magic zone. but, surrounded by the weave, a spellcaster can shape lightning to blast her foes, transport herself hundreds of miles in the blink of an eye, even reverse death itself. all spells, magic items, spell-like abilities, and even supernatural abilities such as a ghost's ability to walk through walls, depend on the weave and call upon it in different ways. the exact nature of the weave is elusive because it is many things simultaneously. the weave is the body of mystra, the goddess of tragic. mystra has dominion over magic worked throughout toril, but she cannot shut off the flow of magic alto

eave is the fabric of esoteric rules and formulas that comprises the art (arcane spellcasting) and the power (divine spellcasting. everything from the texts of arcane spellbooks to the individual components of spells is part of the weave. magic not only flows from source to spellcaster through the weave, the weave gives spellcasters the tools they need to shape magic to their purposes. whenever a spell, spell-like ability, supernatural ability, or magic item functions, the threads o the weave intertwine, knit, warp, twist, and fold to make the effect possible. when characters use divination spells such as detect magic, identify, or analyze dweomer, they glimpse the weave. a spell such as dispel magic smooths the weave, attempting to return it to its natural state. spells such as antimagic

tertwine, knit, warp, twist, and fold to make the effect possible. when characters use divination spells such as detect magic, identify, or analyze dweomer, they glimpse the weave. a spell such as dispel magic smooths the weave, attempting to return it to its natural state. spells such as antimagic field rearrange the weave so that magic flows around, rather than through, the area affected by the spell. areas where magic goes awry, such as wild tragic zones and dead magic zones, represent damage to the weave. wild magic in some areas of toril, the weave is so warped or frayed that magic does not function reliably. this damage may be due to some magical disaster, such as those that were common during the time of troubles in 1358 dr, or due to some powerful effect that distorts the weave, su

ng the time of troubles in 1358 dr, or due to some powerful effect that distorts the weave, such as a mythal (see elven high magic, below. most zones of wild magic created during the time of troubles have since disappeared, but small pockets of wild magic remain, especially underground and in wilderness areas detecting wild magic zones wild magic zones are generally unnoticed until they make some spell or effect go awry. a character who views a wild magic zone with a detect magic spell detects the presence of magic on the first round and the existence of a wild magic zone on the second. if the character studies the area for 3 rounds, he can attempt a spellcraft check (dc 25) to determine the exact borders of the affected area. some clever wizards use existing wild magic zones to defend the

ellcraft check (dc 25) to determine the exact borders of the affected area. some clever wizards use existing wild magic zones to defend their towers or strongholds. with careful study, they chart the boundaries of the wild magic effect and then use this information to best advantage when fighting on their home ground against enemy spellcasters. table d% 01-10 11-2f effects of wild magic zones any spell or spell-like ability whose caster is within a wild magic zone is vulnerable to the effects of wild magic (wild magic does not affect supernatural, extraordinary, or natural abilities) the caster must roll a caster level check (dc 1s+ spell level. for a magic item, use its caster level for the caster level check. if the caster level check fails, roll on. table 2-1: wild magic effects to dete

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ed herb extracts by means of which temporary clairvoyance could be induced, and they made use of these during the initiatory rituals of their mysteries. the drugs were sometimes mixed with the food given to candidates, and at other times were presented in the form of sacred potions, the nature of which was explained. shortly after the drugs were administered to him, the neophyte was attacked by a spell of dizziness. he found himself floating through space, and while his physical body was absolutely insensible (being guarded by priests that no ill should befall it) the candidate passed through a number of weird experiences, which he was able to relate after regaining consciousness. in the light of present-day knowledge, it is difficult to appreciate an art so highly developed that by means

a. seeing in hypatia a continual menace to the promulgation of the christian faith, cyril--indirectly at least--was the cause of her tragic end. despite every later effort to exonerate him from the stigma of her murder, the incontrovertible fact remains that he made no effort to avert the foul and brutal crime. the only shred of excuse which might be offered in his defense is that, blinded by the spell of fanaticism, cyril considered hypatia to be a sorceress in league with the devil. in contrast to the otherwise general excellence of the literary works of charles kingsley maybe noted his puerile delineation of character of hypatia in his book by that name. without exception, the meager historical references to this virgin philosopher attest her virtue, integrity, and absolute devotion to

MASTERING WITCHCRAFT

ic words. which brings me to the third side of the witches' pyramid on which is etched in mighty letters of refulgent gold the word faith. now this may seem a strange thing for a witch to concern herself with, but it is quite true to say that all magical power is largely dependent on this, whether it be wielded by people calling themselves witches or saints, as the case may be. whether you cast a spell for the sake of a church, yourself, or anyone else makes not one jot of a difference. a spell is a spell, whether it sounds like a prayer or an incantation. paracelsus put the matter in a nutshell when he wrote "through faith the imagination is invigorated and completed, for it really happens that every doubt mars its perfection" unless you possess a rock-firm faith in your own powers and in

hurch, yourself, or anyone else makes not one jot of a difference. a spell is a spell, whether it sounds like a prayer or an incantation. paracelsus put the matter in a nutshell when he wrote "through faith the imagination is invigorated and completed, for it really happens that every doubt mars its perfection" unless you possess a rock-firm faith in your own powers and in the operability of your spell, you will not achieve the burning intensity of will and imagination which is requisite to make the magic work. faith is the vice in which you hold steady your crucible will, into which you pour the molten metal of your virulent imagination. if you reflect on it, you will see in effect that imagination and faith are both very intimately connected with the will. faith is that which sweeps away

ot be able to come through. the reason for this should be readily apparent to you, bearing in mind all we have said already on the subject of the magical will and faith. you are trying to cultivate a state of mind which you can switch on at will, whereby it is absolutely natural and in accordance with the nature of things that whatever you say is going to come true. in this case, the words of the spell. each and every time you break your word, whether the reason for it be outside your control or not, you chip away a little of that assiduously worked for faith in yourself, which you are trying so hard to cultivate. that's all. nothing to do with morals or ethics in this case, a witch's word is a witch's word, and is never given lightly. the fourth and last theoretical consideration of the p

rk, arcane, and mysterious. deep calleth unto deep; there is a natural affinity in all men's souls for that which is half hidden in a twilight world, and once you have gained the attention of a person's deep mind, you may then proceed to work on it, using your own as a broadcasting unit for your wishes. this is the essence of witchcraft. so any half-told hint that you are actually about to cast a spell can do wonders to prepare the ground in your victim, even before the operation 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 t

ities can, in fact, still be held subject to prosecution by due process of the law. but only for fraud, not heresy. so it pays to watch your step. if in the course of your career in the black arts a friend asks you as a witch to do some special favour for him, take care not to ask money for your services, however strong the temptation. allow your friend to purchase the necessary materials for the spell. there is also no objection to his returning favour for favour after the operation. but no hard cash, if you're wise. apart from the legal aspects, a direct financial transaction is also counselled against by a very ancient magical law. for some reason real monetary involvement appears to vitiate the potency of the magic. try it if you don't believe me. most witches i know have generally fou

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

a friday in the month of february thou shalt fumigate the aforesaid stick with suitable incense thrice in the air, and having taken it thence thou shalt bury it in the earth under an elder tree. afterwards thou shalt expose it in the pathway by which the sportsman will pass, and once he has passed by it, he need not hope to kill any game during that day. if thou shalt wish a second time to lay a spell upon him in like manner, thou needest but to expose the stick again in his path; but take care to bury it again in the earth under an elder tree, so as to be able to take it from thence each time that thou shalt have need of it; and to take it up each time as soon as the sportsman shall have passed. figure 7. book one page 49 chapter xii. how to make the magic garters. take enough of the ski

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

l of paphro osorronophris: this is thy true name, handed down to the prophets of ishrael. hear me, ar: thiao: rheibet: atheleberseth: a: blatha: abeu: ebeu: phi: thitasoe: ib: thiao. hear me, and make all spirits subject unto me: so that every spirit of the firmament and of the ether; upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: and every spell and scourge of god may be obedient unto me* i invoke thee, the terrible and invisible god: who dwellest in the void place of the spirit. arogogorobrao: sothou: modorio: phalarthao: doo: ape, the bornless one: hear me: etc* hear me- roubriao: mariodam: balbnabaoth: assalonai: aphniao: i: thoteth: abrasar: aeoou: ischure, mighty and bornless one! hear me: etc* i invoke thee- ma: barraio: joel:

am he, whose mouth ever flameth: i am he, the begetter and manifester unto the light: i am he; the grace of the world: the heart girt with a serpent is my name come thou forth, and follow me: and make all spirits subject unto me so that every spirit of the, firmament, and of the ether: upon the earth and under the earth: on dry land, or in the water: of whirling air or of rushing fire: and every spell and scourge of god, may be obedient unto me! iao: sabao: such are the words* r h w l d 7kh /hvvhu .h\ 2i 6rorprq the initiated interpretation of ceremonial magic. it is loftily amusing to the student of magical literature who is not quite a fool and rare is such a combination! to note the criticism directed by the philistine against the citadel of his science. truly, since our childhood has

to the subtle world (b) control over the brain in detail (rank or type of the spirit (c) control of one special portion (name of the spirit) the perfumes aid this through smell. usually the perfume will only tend to 6 apart from its value in obtaining one-pointedness. control a large area; but there is an attribution of perfumes to letters of the alphabet enabling one, by a qabalistic formula, to spell out the spirit s name. i need not enter into more particular discussion of these points; the intelligent reader can easily fill in what is lacking. if, then, i say, with solomon: the spirit cimieries teaches logic, what i mean is: those portions of my brain which subserve the logical faculty way be stimulated and developed by following out the processes called the invocation of cimieries. an

MICHAEL FORD A RITE OF THE WEREWOLF

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 practice produced what we commonly call magickal paths today. what was lost or well forgotten, by some incantation or spell of remembrance, such surged forth as a bestial atavism that which was dead now emerged as a 12 angels are considered by abu-hamid mohammed al-ghazali to be the higher faculties of man. 13 empyrean= highest heavens, heights, the astral plane which leads to the psyche or genius revealed. see the key of solomon the king by s.l. mathers, the symbolism of angels (higher octave) and demons (lower

MICHAEL FORD WITCHMOON

around gravestones and through the yard. she then lost sight of it and in puzzlement went to sleep. she awoke some time later to a scratching at the window, in fear she froze, not being able to scream or even move. the vampire then tore away the lead of the window pane until the glass crashed to the floor. a necrotically gray hand reached in towards her and entered her chamber. she fell under its spell as the demon drew closer to her. the being was pale and thin, almost skeleton like. its mouth and eyes were crimson red; she felt an overwhelming sense of fear and even lust. 12 12 at some point she was able to regain her senses and scream aloud for help. once her brothers reached her bed chamber and entered they found their sister lying on the bed, blood pulsating from her throat and the wh

. it could be that the sorcerer develops his or her own detailed system of intermixing color and combining them with the burning of candles. some examples could be the following: if one was seeking to create or evoke a succubus or sexual servitor one could burn the colors of both red and purple, together with incense and using suitable invocations and sigils/talismans, such could prove a powerful spell. if one was seeking to battle another the colors of black and red would be implemented along with invocations of numerous daemonic servitors created and evoked especially for the purpose of destroying the enemy with a lightning swift strike. if one was seeking to attract a suitable partner/lover one may wish to burn the colors of blue (friendship, red and purple. if one sought to help a sick

e flame, the mind should be tired of it, enough to forget it. if not, a forced passing should be implemented to the best of your ability. try other means such as a long bath, sleep or another activity while the candle burns, enough to issue the focused energy through the candle while actually doing something you greatly enjoy. do not let activity hinder your magick, let it enhance it accordingly. spell of making this is a practice of making, which could be used in almost any manner the sorcerer desires. such could be for the destruction of an intended victim, for the obtaining of love or friendship, for the wish of health to a loved one, etc. there are really no boundaries for such a working as this. the spell of making involves a mental image and the will of the sorcerer to be successful

on the sigil and a great wolf spirit forming and entering the surroundings. breathing at a rapid pace is suggested, as it will direct the mind towards an altered state of conscious. upon reaching this state a mantra should be chanted and repeated as many times as you so desire. the mantra should be formed from something simple as "i will become as the werewolf, which if phonetically altered would spell something like "i w l ecom werewolf. this should be recited while focusing upon nothing but the sigil. concentration should cease momentarily for the reciting of the following nocturnal oath "i now have invoked the spirit of the werewolf, which shall enter my subconscious and become flesh, dream flesh is a reality so strong. this oath i give upon my honor to go beyond the portals of fear and

then re-absorbed the demon and it shall return to nullity. a ritual for the creation of protective vampiric servitor- for use in absorbing or deflecting astral- psychic attacks a vampiric elemental created for the purpose of absorbing astral attacks or deflecting them can be most appropriate if one is planning a swift and effective defense against some one who is planning a malicious battle. this spell is also useful for those ladies who may be viewed as psychic prey for chauvinist males who feel they can be intimidating by throwing some useless wanks their way. servitors should not be created to compensate for mental weakness, such beings would be more of a complication in your life. please remember that the most deadly and effective attack is the swiftest and most silent. let your enemie

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ho records information seemingly about the era of the pha-raoh amenophis, but which is really about a previous time: his..was an intensely dramatic era which culminated in a prolonged war, the invasion of hiscountry by vast and well-armed hordes, accompanied by meteorological events of a phenomenal character, and finally ended in the great catastrophe which destroyed him andmost of his nation. in spell 316 of the egyptian coffin texts, we find the following passages, referring topowerful destructive weaponry: so the gods were brought together, re addressed nun: behold, mankind who came from myeye, have been scheming against me nun replied: o re, if your eye was turned against thosehow greatly would they fear you? hathor said: i have prevailed over mankind and it is pleasant to my heart the

MICHAEL W FORD THE VAMPIRE GATE

the devil and satan, the deceiver of the whole world. he was thrown down to the earth, and his angels were thrown down with him revelations. tiamat cloaked ferocious dragons in fearsome rays, that she encircled them in the luciferian light, they 21 bore mantles of radiance (black flame) and made them godlike. tiamat thus lifted up kingu or qingu as the leader of these vampiric beings, she cast a spell which made him the lord of the gods, his word would be law and she gave him the tablet of destinies. kingu went forth to battle and was later defeated. his blood was used to beget the human race according to legend. let s consider the path of tiamat and its relation to vampirism and the luciferian path. rahab is a name associated with dragon and serpent, such is associated as an antagonist a

power in a personage, a daeva in flesh. evil eye in the old gathic writings, the evil eye is considered a power of the daeva and druj, meaning the power to cause death, oppression and sickness. in a modern sense, the evil eye represents the window to the soul or spirit itself, not merely as a negative but equally so a positive. the eye of the yatu is the 82 commanding presence which is a form of spell casting, to focus the will itself on the desired goal, to achieve a result. many daevas are directly related to the evil eye, thus is as well a symbol of ahriman. ghanamino [avestan/pahlavi] name of ahriman or angra mainyu, spelling from the denkard. occuring also as ganamino and akundag (from manichaean texts. hvhi reverse of ihvh, the name of god in cabalism. hvhi is the name of samael and

MICHAEL WYNN THE SOUL TRAVELERS

of coarse most christians would find it hard to believe that they are engaged in the--michael wynn's "the soul travelers" 15 worship of zeus and osiris; maybe even take offense to such a statement. their god, the god of israel, could never be compared to the greek god zeus. we re talking about god here, not a promiscuous cartoon character who throws lightning-bolts! but your own bible does indeed spell out the truth of the matter. in the book of revelation [9:11] we read; and they [the locusts] had a king over them, which is the angel of the bottomless pit, whose name in the hebrew tongue is abaddon, but in the greek tongue hath his name apollyon. in this verse we read that the locusts, which appears to be a reference to an army of demons, have a king over them who is an angel. this angel

he same space with each other. a submarine, on the other hand, exists in a 3 dimensional world. like the boat, it can move north, south, east, and west, but unlike the boat, it can also move up and down. the air above is also a 3 dimensional space. a human, not being able to fly, has access to 2 dimensions and can only walk along the surface of the earth. a large wall, a river, or tall cliffs can spell the end for a journey on-foot. but a bird has access to another dimension, up and down. it would not be impeded by a wall, or river, or cliff. having access to another dimension, these terrain obstacle present no difficulty. occultists often refer to the universe in terms of layers, or dimensions( also called worlds or spheres. similar to those who live in high-rise buildings, we too live wi

tual development, magic requires faith. without belief and focus, you (your spells) are sure to fail. surely, this is an aspect of the occult that has kept the merely curious at bay. but there was something else about magic that violated and troubled my computer-like mind. magic's arbitrary nature. while reviewing medieval grimoires, one is struck by the countless strange requirements for a given spell. you have to say these incantations, at this time of year, facing that direction. a modern aspirant to the magical arts will find himself saying things like "the testicle of a wild bull! where the hell am i gonna get that" oh, but don't forget that you have to cut that bull's balls off at midnight, and only in february, or that spell is a big no-go. this may sound like an absurd exaggeration

ll-known and respected text among modern magicians, and contains this typical-of-the-time pearl of wisdom regarding the natural healing properties of certain substances. who came up with these rules? and who enforces my command when the recipe is executed properly? because these are the questions that would occur first to a programmer; who, or what, is the "program" that enforces my will once the spell has executed properly? why does this "program" respond to my commands at all? and who the hell was looking over my shoulder to make sure i crept upon that bull on a february night? my feet sporting top-of-the-line running shoes, my trembling hands wielding a knife, and my eyes blazing with emasculating menace. this force looking over my shoulder, and executing my commands, i'll call the "mag

however, the tide of these celestial forces offer a way to maximize the power of any magical undertaking. it is always important to bare in mind that magic is not hit-or-miss. it is easy to make the mistake of thinking about the results of a magical act in sharply contrasted terms like succeed and failure. in truth, magic exists in a constant shade of grey, where it is not a matter of whether the spell worked, but simply a matter of to what degree did it succeed. for instance, if someone desired to have a bit more extra cash in their pocket, they may create a magical talisman for the planet jupiter, because jupiter rules over luck and growth. a talisman is an object that has been energized by a certain type of energy or spirit, and these energies have been charged with a particular duty. i

MOTTA MARCELO THE COMMENTARIES OF AL

ermination for a god. ra is, as shown in the old comment, the sun; hoor the warrior mars; who is khu? he is the magical ego of a star. without the yod or iota, khu-t, we get a human conception; the insertion of that letter makes the transmutation to godhead. when therefore ra hoor khut is rewarded or re-guarded with the magick word of the aeon, he becomes god. thus in the next verse. i 'raise the spell of ra hoor khuit' the text may also be read as follows. abrahadabra is the magick formula of the aeon, by which man may accomplish the great work. this formula is then the 'reward' given by the god, the largesse granted by him on his accession to the lordship of the aeon, just as the inri-iao-lvx formula of attainment by way of crucifixion was given by osiris when he came to power in the las

myself in the greatest difficulty, again and again, in the comprehension of this chapter. it might be said roughly that at the end of the first five years of silence (an o-iv) i understood chapter i; at the end of the second five years (an x-xiv) i understood chapter ii. 2. there is division hither homeward; there is a word not known. spelling is defunct; all is not aught. beware! hold! raise the spell of ra-hoor-khuit 'division hither homeward; a most dour phrase to interpret! such curious concatenation is sure to imply profound meaning. homeward must mean 'toward the house of' the speaker. he says, then, that there is 'division, which (as i take it) prevents man from being god. this is a natural and orthodox meaning, and it goes well with 'there (i.e. in verse 1 'is a word not known. tha

number of geburah utilizing the positive light, 5 x 11. see liber vii, iv, 29 and vii, 3. this phrase is also an excessively neat cypher or hieroglyph of the great key to this book. all (al) is not aught (la. al is la: that is to say, the phases of the universe x and 0? are identical "beware" as if it were said to a soldier "attention "hold" that is "steady "listen to the proclamation "raise the spell of ra-hoor-khuit" that is "here, i, the new god, utter my word" 3. now let it be first understood that i am a god of war and of vengeance. i shall deal hardly with them. comment seems hardly necessary. the great war is a mere illustration of this text (he means the first world war) the only nations which have suffered are those whose religion was osirian, or, as they called it, christian. th

h thy order. there is a secret door that i shall make to establish thy way in all the quarters (these are the adorations, as thou hast written, as it is said: the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, 0 mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, 0 nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit! see the translation of the stele in the introduction of book 4 part iv. note the four quarters or four solar stations enumerated in lines 3 and 4 of the first stanza, and compare the ritual given in liber samekh (book 4 part iii, appendix) 39. all this and a boo

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

, and plundered by the french, this celebrated statue was transported to paris, and placed in the museum there, but in 1815 it was restored to its former place in the vatican. the attitude of the figure, which is more than seven feet high, is inimitable in its freedom, grace, and majesty. the forehead is noble and intellectual, and the whole countenance so exquisite in its beauty, that one pauses spell-bound to gaze on so perfect a conception. the god has a very youthful appearance, as is usual in all his representations, and with the exception of a short mantle which falls from his shoulders, is unclothed. he stands against the trunk of a tree, up which a serpent is creeping, and his left arm is outstretched, as though about to punish. hecate. hecate would appear to have been originally a

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

btain money and material possessions. these spells have proven extremely successful in bringing money to meet financial needs. the effects of these money spells may not be as dramatic as finding a bundle of cash in an old shoebox, but things will become generally better for you as needs are met and financial limitations fade away. here, too, is the secret of how to cast spells that really work. a spell simply defined, is a set of words spoken that are believed to exert a magical effect on a situation that the person casting the spell seeks to change. the casting of spells is based upon the ancient wiccan belief that to speak a desire is to cause the desire to be fulfilled. secrets of sex magic have you ever seen a beautiful woman in the company of a real nerd, and wondered how he got so lu

t will awaken your fiery serpent physical sensations of occult power seeing your invisible power how to invoke the secret forces of nature a thank you email using witchcraft to smooth your path through life creating your personal grimoire 3: wiccan money spells how to cast spells that really work thank you letter #1 practical witchcraft the magic word that will bring money to you the green candle spell thank you letter #2 the magic power of chants the golden square spell spell brings needed money the devil s treasurer thank you letter #3 what will happen after casting your spells and working your rituals? 4: sex magic today the mark of the beast< thank you letter #4 the demon of lust thank you letter #5 the occult seduction spell thank you letter #6 a magical threesome thank you letter #7

ce, so i may have the power to compel whomsoever i desire to love me. after this the figure of wax was taken to a place where three ways met, and buried. in the old days those who had committed suicide, or those who had been executed for any kind of witchcraft, were buried at a crossing. crossings were also considered as ideal places to summon satan, or start toward a sabot. another powerful love spell still secretly practiced today, required the warlock to watch for a crescent or waning moon between 11pm and midnight. before casting the spell he would write, on parchment, the name of the young girl he desired to attract, and draw a circle around it. as soon as he saw the moon, he would seek out the brightest star in the night sky and recite a solemn conjuration so powerful it was believed

he easiest way to remember all the practical expressions of your magical workings is to keep a small notebook in which you write your occult experiences. call this notebook your personal grimoire. i use a small pocket diary, although you may wish to purchase something more ornate for this your first occult tool. this is the time to be specific, and your notebook is a handy reminder that a certain spell will produce a certain result. you will get your first inkling of the power you are in touch with as you see the magical happenings in your life recorded in your notebook. chapter 2 you can awaken your magic power you have a power within you that can be woken. it is what the ancient avatars of the mystic east use to call the fiery serpent the great body of radiance and the immutable light. i

breaths after your hands reach your sides, bring your feet together and open your eyes. end of ritual< when this ritual has been completed, you have made a very definite contact with the magic power of witchcraft. your life will never again be the same. whenever a specific area of your life is in need of help, work the whole of the ritual, and as you finish taking the three breaths cast whatever spell is appropriate to your desire. it is the spell that draws out your power and sends it on its way. for easy reference, think of the entire ritual as the awakening of magic power up to the point where you open your eyes again. i shall be referring to that description later in this book. the instructions will say, awaken your magic power and this tells you that you should prepare for the ritual

NECRONOMICON ALAZIF

en crucible a goodly quantity of oil of ye lotus, sprinkle with one once powdered mandragora and stir well with ye forked twig of ye wild thorn bush. having so done utter ye incantation of yebsu (taken fron diverse lines in ye papyrus) thus: i am the lord of spirits, oridimbai, sonadir, episghes, i am ubaste, ptho born of binui sphe, phas; in the name of auebothiabathabaithobeuee give power to my spell o nasira oapkis shfe, give power chons-in-thebes-nefer-hotep, ophois, give power! o bakaxikhekh! add to ye potion pinch of red earth, nine drops natron, for drops balsam of olibanum and one drop blood (from thy right hand. combine the whole with a like measure of fat of the gosling and place ye vessel upon ye fire. when all is rendered well and ye dark vapours begin to rise, make ye the elde

de fashioned in accordance to ancient lore. by xenthono-rohmatru, i command you o aziabelis, by ysehyroroseth, i call al azif page 7 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 the o antiquelis, and in the vast and terrible name of damamiach that crom-yha uttered and the mountains shook i mightily compel ye forth o barbuelis, attend me! aid me! give power unto my spell that this weapon that bearest the runes of fire recieveth such vertue that it shall strike fear into the hearts of all spirits that would disobey my commands, and that it shall assist me to form all manner of circles, figures and mystic sigils necessary in the operations of magickal art. in the name of great and mighty yog-sothoth and in the invincible sign of voor (give sign) give power! gi

ONYX TABLET OF SET

quarterback. feel free to share any of the following material with any setian youfeel would find it of interest: what is recognition? the temple of set, set's chief tool of the on, recognizes second degrees for two reasons. onyx tablet: ot.o.4.13 temple of set author: don webb v date: march 8, 1998 ce revision: html revision: june 11, 1998 ce 1. because they have broken with the world's hypnotic spell and have begun the lifelong task of gaining direction from within. as priests of the god who rules the concept of individuality, we give them a boost of letting them know they are on the right track. we shouldn't do this too early or too lightly, because it takes time to change the habits of a lifetime. getting the "idea" of the second degree is easy, a bright person can get it reading the c

o so, and sometimes they're expelled. this is perhaps the single leading cause of aggravated iii+ departure from the temple, those departures which cause ripples through the temple's body. in my opinion we have been woefully unsuccessful in reducing this type of problem- some priests fall victim not to their own character failings, but to the political machinations of others. they "fall under the spell" of someone who convinces them that the temple is corrupt, that they are working to "save" or "repair" the temple. when that person leaves the temple as above, these members who were under their spell also usually leave very shortly after. this used to be a very serious problem, and i believe it was the largest contributor to the decimation of the priesthood following the set-iv conclave. we

PATRON OF SORCERY

show that his esteem among magicians survived the destruction of his temples and images. the spells of the theban cache found their way onto curse tablets in rome, athens and jerusalem. details and comparisons of the papyri and tablets are found in john g. gager's curse tablets and binding spells from the ancient world (new york: oxford university press, 1992. more generally, the practice of the "spell-book" of european tradition found its prototype in the "magical cookbook" approach exemplified by the theban papyri. thus the written magical tradition of europe began under the auspices of set-typhon, and provided the matrix for the remanifestation of setian thought hundreds of years later. that the papyri themselves survived roman suppression, a ferocious campaign of destruction of magical

PHILIP NEIL MYTHS LEGENDS EXPLAINED

never vishnu is incarnated, so is lakshmi, to be his bride. here, garuda is taking the loving couple to their own heaven, vaikuntha. introduction 9 female. the egyptians, for example, worshiped geb as god of the earth, and his sister-bride nut as the goddess of the sky. nowhere has worship of the eternal female been so strong as in india, where various goddesses are worshiped under the enveloping spell of mahadevi, the great goddess. devi is the consort of the god shiva (see pp. 112 13, and is worshiped as benign parvati or uma or as ferocious and vengeful durga or kali. sankara wrote of her in the 9th century, your hands hold delight and pain. the shadow of death and the elixir of immortal life are yours. the combination of delight and pain is not confined to india. the great goddess of a

who rests in re. disc of the sun as re, the sun god was represented by the disc of the sun itself. the egyptian book of the dead (or book of coming forth by day) is a collection of spells, many deriving from the earlier pyramid and coffin texts, designed to ensure power for the deceased in the afterlife. copies were made for most wealthy individuals and buried with them. a typical, and essential, spell is for not dying again in the realm of the dead. papyrus of anhay c. 1250 bce this papyrus is part of a book of the dead written for anhay, a priestess of amun-re, king of the gods. nun, the god of the primeval waters (see p. 12, holds up the barque of sun, upon which the scarab beetle, another symbol of the sun, is shown pushing the sun disc, as a scarab rolls a dung ball. the egyptians bel

letting out a terrible cry, he trembled, and a fog blurred his vision. taking advantage of his pain, isis offered to counteract the poison if he would tell her his name. at last, he passed his name from his heart to hers, giving her power even over himself. using re s name, she commanded the poison to flow away, leaving him fit and strong. the text of this story also had a practical purpose as a spell against poison. reciting the text over the images of four gods, including isis and horus, and making the patient eat a paper inscribed with the spell was guaranteed to be successful a million times. 15 re, the sun god the egyptian cat goddess bastet uraeus the enraged cobra is the symbol of the sun god (and of the pharaohs, who wore it on their foreheads; it is often depicted attached to the

turn) and rhea (ops, demeter was sometimes portrayed with a horse s head. one of the olympians, she left olympus in despair when persephone disappeared. one day, she came to eleusis, near athens, where she stayed with the king and queen in the guise of an old nurse. grateful for their kindness, she bathed their son in fire each night to make him immortal. but one night she was interrupted and the spell was broken. she then revealed herself in her divine form and ordered that a temple should be built to her (see below. she also gave the child, triptolemus, seed grain, a plow, and the knowledge of agriculture, so that he could teach the skill to humankind. the mysteries of eleusis t he mysteries of eleusis were the most profound and secret rituals of greek religion, and it was believed that

plans and afraid of the house of carthage, she acted first, making sure that cupid (eros) caused dido to fall so deeply in love with aeneas that her allegiance to juno would be forgotten. devoted sister anna, dido s sister, encouraged her in her love for aeneas. when dido built a pyre, anna helped, thinking she meant to practice love magic, either to bring aeneas back or to free herself from his spell. dark cave light shines from the cave, offering shelter from the storm. it was here that juno, goddess of marriage, to whom dido had made sacrifice, joined her with aeneas. in doing this, she planned to keep aeneas in her favored city of carthage rather than let him found rome, a city that might destroy carthage. dido, queen of carthage dido is wearing a yellow dress. when she welcomed aenea

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

are two different types of study. one can study in a general way, going over the given material in a passing fashion, just to get the general idea. then there is analytical study, in which one reviews the given material over and over again, seeking to understand the inner and outer workings of it (the hebrew word hitbonenut contains two nuns (n. it would have been no less grammatically correct to spell this word using a single nun- hitbonut. the reason it is written with two, is to signify that in order to gain understanding, one must go over the revealed explanations again and again) we see from the above story that only those that do the analysis on the subject hitbonenut, will discover novel ideas and innovations into it. it is simple to understand that only a physicist will have flashe

l real estate. yisrael the first aspect of the emotions is called yisrael. through understanding why it is called by this name we may understand what this aspect of the emotions is. in the torah, when yaakov successfully wrestled with the angel of esav, the angel said "from now on you shall be named yisrael, because you have ruled over elokim (the letters of the word yisrael] may be rearranged to spell yasar e-l] meaning "ruled over e-l) this corresponds to the age of 20 as mentioned above, where a person masters his very nature and desires (note: the name elokim has the same numerical value as the word hateva which means, nature) now, there are different levels in yisrael: 1. there are the emotions of chochmah. this is called yisrael saba (the elder yisrael. 2. the intellect of the emotio

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

with regard to yetzirah and nukva d fzeir anpin with regard to asiyah. this is why the world was created in tishrei, which is [an expression of the idea contained in the verse] ghis left hand is under my head. h2 for abba is always [associated with] the right side, and ima the left. the letters of the word for gin the beginning h [bereishit, beit-reish-alef-shin-yud-tav] may thus be rearranged to spell gon the first of tishrei h [beit-alef tav-shin-reish-yud. 1 tikunei zohar 6 (23a. 2 song of songs 2:6. the arizal on parashat bereishit 12 although the world was created on the 25th of elul, the crown of creation was the creation of man, who was created on the sixth day, or the 1st of tishrei. the whole six-day creative process may thus be viewed as a preparation for what happened on the 1st

h [sigim, as in the verse, geveryone is dross, completely foul c. h1 the result of this rectification was that the 52-name was separated out [of the original 63-name. thus, the 52-name was latent within the 63-name. for this reason, gchaos h is mentioned here twice [once explicitly, and a second time by allusion] since the initials of the words for gthe earth was chaos and emptiness h in reverse spell the word for gand chaos. h one corresponds to the 63- name and one corresponds to the 52-name [latent within it. it is known that the vessels that shattered descended to the level of the world of beriah. this is indicated by the phrase gand darkness was upon the face of the abyss. h the last letters of these words spell the word for gvessels. h there, at the beginning of beriah, is the gface

leader of the generation of the dispersion. he was extremely adept at this technique of manipulating [divine names. the same was nebuchadnezzar fs intention, for he was a reincarnation of the wicked nimrod. therefore, the letters that make up their names are similar [as we will show. nebuchadnezzar: nun-beit-vav-chaf-dalet-nun-tzadik-reish. nimrod: nun-mem-reish-vav-dalet. the [five] letters that spell nimrod can be aligned with the [first five] letters that spell nebuchadnezzar, and the last three letters [of nebuchadnezzar] spell the word for gruler h [netzer. netzer: nun-tzadik-reish. the beginning and last letters of nimrod and nebuchad are the same: nun and dalet. thus, nebuchadnezzar can be interpreted as meaning gking nebuchad, h nebuchad alluding to nimrod. the idol-statue that neb

300+ 40= 340. shakai: shin-dalet-yud: 300+ 4+ 40= 314. when expanded consciousness enters [z feir anpin, the three names elokim of constricted consciousness are relegated to yesod. these three names elokim are filled. the first is filled with yud fs, producing the numerical value of 300. the name elokim is spelled alef-lamed-hei-yud-mem. when these letters are spelled out, using the letter yud to spell out the letter hei, we have: alef 1 alef lamed 30 pei 80 lamed 30 lamed mem 40 dalet 4 hei 5 hei yud 10 yud 10 yud vav 6 dalet 4 mem 40 mem mem 40 total 300 [the numerical value of] the second [is calculated as follows [we consider first the numerical value of] the name elokim itself, then the five letters of the name elokim, and finally the 13 letters used to spell it out. we thus have 86+

al value of] the second [is calculated as follows [we consider first the numerical value of] the name elokim itself, then the five letters of the name elokim, and finally the 13 letters used to spell it out. we thus have 86+ 5+ 13= 104. the numerical value of the name elokim by itself is: alef-lamed-hei-yud-mem: 1+ 30+ 5+ 10+ 40= 86. it can be seen from the chart above that 13 letters are used to spell out the name elokim [the numerical value of] the third [is calculated by considering] the numerical value of the name elokim by itself, ignoring the number of its letters [i.e, 86. the sum of all this together is the value of japheth. 300+ 104+ 86= 490. japheth (yud-pei-tav: 10+ 80+ 400= 490. thus, we have again established the association between japheth and yesod. this is why [noah] said

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

fire is thy father. thy mother the heavenly sea. thou, the air of life, art the harmony of all, and lord against the face of the dwellers within the waters! bring me, i say, bring me to thine abode of everlasting silence, that i may awake to the glory of my godhead, that i may go invisible, so that every spirit created, and every soul of man and beast, and everything of sight and sense, and every spell and scourge of god, may see me not nor understand! and now, in the name of elohirn, let there be unto the void a restriction! yeheshuah, where are now their gods. oh my father, my father; there are the wheels of thy chariot! lift up your heads, 0 ye gates! be ye opened, ye everlasting doors, that the king of glory and of silence and of night may come in! thus do i formulate a barrier without

ents evoked by the pentagrams surge through the god-form, eliminating all impurities. hear me: ar; thiao; rheibet; atheleberseth; a; blatha; abeu; ebeu; phi; thitasoe; ib; thiao. hear me, and make all spirits subject unto me <261> so that every spirit of the firmament and of the ether, upon the earth and under th@earth, on dry land and in the water, of whirling air, and of rushing fire, and every spell and scourge of god the vast one may be obedient unto me. make one complete circumambulation deosil, to formulate the angle of kether in the supernal triangle of the genius. pass to the south, assume the astral god-form of horns, and that as the invocation proceeds the fire purges you of all blemish. use spirit pentagram of actives and lnvoking pentagram of fire. i invoke thee, the terrible a

g pentagram of fire. i invoke thee, the terrible and invisible god who dwellest in the void place of the spirit. aragogorobrao. sothou. modorio. phalarthao. doo. ape. the bornless one. hear me and make all spirits subject unto me, so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god may be made obedient unto me. make one complete circumambulation to formulate the angle of chokmah. pass to west, assume form of the goddess isis, and imagine after invocation that the element flows in waves through you. make passive pentagram of spirit and lnvoking pentagram of water. hear me: roubriao. mariodam. balbnabaoth. assalonai. h n a ii.o t.h oteth. abrasar. aeoo

sive pentagram of spirit and lnvoking pentagram of water. hear me: roubriao. mariodam. balbnabaoth. assalonai. h n a ii.o t.h oteth. abrasar. aeoou. ischure, mighty and bornless one. hear me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air, and of rushing fire, and every spell and scourge of god may be made obedient unto me. circumambulate again, forming the binah angle. pass to north, assume <262> god-form of nephthys, and after invocation imagine that the earth cleanses you. make passive pentagram of spirit, and invoking pentagram of earth. i invoke thee. ma. barraio. ioel. kotha. athorebalo. abraoth. hear me, and make all spirits subject unto me, so that every

after invocation imagine that the earth cleanses you. make passive pentagram of spirit, and invoking pentagram of earth. i invoke thee. ma. barraio. ioel. kotha. athorebalo. abraoth. hear me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air, and of rushing fire, and every spell and scourge of god may the golden dawn: volume 111 book six be made obedient unto me. go direct to east without circumambulation. perform qabalistic cross. atoh, malkuth, ve geburah, ve gedulah, le olam, amen. before me raphael, behind me gabriel, on my right hand michael, on my left hand auriel. before me flames the pentagram, and behind me shines the six rayed star. atoh, malkuth, ve gebur

REGARDIE TALISMANS

solar kamea only shin and resh will have to be reduced by aiq beker, and they can be brought down to 30 and 20. so that, finally, the numbers we will use on the square for the sigil are: 10, 30, 20, 1 and 30. to demonstrate this process further, mainly to illustrate the simplicity of sigils and magical designs that may be educed from the several kameas, consider the name carr. in hebrew we would spell it thus: caph aleph resh resh 20 1 200 200 the spelling of this name can then be applied to each planetary kamea, from which we would obtain a different sigil in varying planetary media. for example, to make a saturnine sigil, we would have to reduce the letters by aiq beker to: 2, 1, 2, and 2. its sigil would appear thus: on the jupiter kamea, which is four square, this is how the sigil wou

RELIGIOUS TENANTS OF THE YEZIDI

they are supposed to possess the powers, and permitted to exercise the functions of the pontiff, and frequently act as his deputies. the sheikhs may be regarded as the scribes of the sect, though few of them can write. sheikh n sir, who has already been mentioned as having furnished me with the eulogy of sheikh adi, belongs to this order, and is perhaps one of the most learned among them. he can spell over a few chapters of the koran, and write a tolerable hand; but he could not explain to me the meaning of several words in the yezeedee poem. the kaww ls fr. 2 have been so frequently brought before the reader in the exercise of their peculiar office, that little further fn. 1. the reader will here remember a practice common among the brahmins of india, who pour water from the ganges into

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

this recipe has a magical physiognomy of the blackest and most revolting kind, and sickens one by its recollections of the abominable confections of canidia and medea. the sorcerers of the middle ages pretended to receive such powders at the sabbath and sold them at a high price to the malicious and ignorant. the tradition of similar mysteries spread terror in country places and came to act as a spell. the imagination once impressed, the nervous system once assailed, the victim rapidly wasted away, the very dread of his relatives and friends sealing his doom. the sorcerer and sorceress were almost invariably a species of human toad, swollen with long-enduring rancours. they were poor, repulsed by all and consequently full of hatred. the fear which they inspired was their consolation and t

ROBERT KIRK WALKER BETWEEN WORLDS

f the seventeenth century was the foundation of the royal society (1662, which marked the official sanctioning of the new, emergent 'science. the career of forward ix someone like elias ashmole (1617-92, antiquary, alchemist and astrologer (who left for http//www.dreampower.com/kirk_wbw/pg_vi.htm (2 of 6 [10/9/2001 12:32:27 am] robert kirk- walker between worlds(pages vi-xiv) posterity not only a spell for a catching a fairy but also the ashmolean museum, oxford) would thereafter be impossible. while traditions of fairy thefts, fairy food, elf-shot, fairy ointment, changelings and the like remained current in england, wales and lowland scotland down to the nineteenth century, actual belief in fairies and the related second sight survived latest among the gaelic-speaking highlanders of scot

devotion towards god and blessed maker of all. they disappear whenever they hear his name invoked, or the name of jesus, at which all do bow willingly or by constraint that dwell above or beneath [or] within the earth (philip 2: 10) nor can they enact anything at that time, after hearing of that sacred name. the tabhaisder or seer that corresponds with this kind of familiar, can bring them with a spell to appear to himself or [to] others whenever he pleases, as readily as the endor http//www.dreampower.com/kirk_wbw/pg_21.htm (5 of 8 [10/9/2001 12:34:36 am] robert kirk- walker between worlds(pages 21-29) witch did those of her own kind. he tells that they are ever readiest to go on hurtful errands, but seldom will be the messengers of great good to men. he is not terrified with their sight

azarenus rex http//www.dreampower.com/kirk_wbw/pg_60.htm (7 of 11 [10/9/2001 12:35:20 am] robert kirk- walker between worlds(pages 60-69) judeorum, titulus triumphalis, defenda nos ab omnibus malis, sancte deus, sancte fortis, sancte et immortalis, miserere nobis+ heloj+ heloj atha+ messias+ sother immanuel+ pathone+ sabaoth+ tetragammaton+ on+ eon+ a thonay+ alma+ avala+ throne+ emmanuel. 3. the spell to expel the unbeast. the order of st bennet at the appointment of inachus, to be set about the neck of the infirm, against the sharp-piercing beast, the unbeast, the white fistula, the brown cancer, the flesh cancer, the bone cancer, come out, thou piercing worm as my king appointed; either die or hit thy lodging as jesus christ commanded, god and the king omnipotent, either chase you out a

ch may derive the secret commonwealth 68 http//www.dreampower.com/kirk_wbw/pg_60.htm (8 of 11 [10/9/2001 12:35:20 am] robert kirk- walker between worlds(pages 60-69) from special favour of heaven granted to the first inventor, or from natural properties secretly conveyed, or from some odd invisible physician [as the actors command] that so swiftly carries away [illness] and applies the cure. 5. a spell said to cure a swollen milt [in cattle or sheep. the skill against a swollen milt, to assuage its wrath, against the sharp milt, the rough milt, the bare milt, the brow milt, against the sharp snouted grey worm that holes and eats the sinews of your heart and vitals. but now the most dangerous part of this enchantment succeeds [that is, flows, which is the assigning [of] a place for the evil

1 [10/9/2001 12:35:20 am] robert kirk- walker between worlds(pages 60-69) the secret commonwealth 69 of a person's eye at many mile distance, only the [charmer] must first, spaniel-like, see and smell at something worn by the patient. the words which the charmer utters i have not attained, but his manner is [as follows: to fill his mouth with water, laying his hands on it when he has muttered the spell to himself he pours the water out of his mouth into a very clean vessel, and lets [you] see that very mote in it which molested the person's sight that he was informed of, and who will be found free of it from the time of this action. whether [or not] there be a secret reason that a charm has not so much efficacy when uttered by a woman as when by a man, or if because it was first devised by

RUBY TABLET OF SET

editions were listed for large amounts of money. of course, the people who were doing this were hoaxing, but it was so plausible, so evocative, that people had no trouble believing that such a thing might be so. in the end, it was so compelling that people decided they had to make money on it, and so pseudo-necronomicons were published. you can go to new york city and buy a necronomicon accessory spell kit. lovecraft would surely be amused to hear that it has gotten to this stage. yet he managed to evoke this book into existence. was this lesser black magic, that his grasp of what humans found mysterious and inspiring was so good that he was able to trigger this in other people? was it a kind of poorly-understood greater black magic on his part, that he changed the future long after his de

ilated into it in corrupt forms during the final dynastic decadence. hence crowley remained confused as to the name and significance of "ra hoor khu[i][t" and the third chapter of the book of the law. and confessed as much in his 1920 comment entry concerning this verse. 2. there is division hither homeward; there is a word not known. spelling is defunct; all is not aught. beware! hold! raise the spell of ra-hoor-khuit. again crowley missed the point of this verse. a simple admonition to correct the name. and conceptualization. of ra-harakte as indicated on the stele of revealing. 3. now let it first be understood that i am a god of war and of vengeance. i shall deal hardly with them. 4. choose ye an island! 5. fortify it! 6. dung it about with enginery of war! 7. i will give you a war-eng

thy order. there is a secret door that i shall make to establish thy way in all the quarters (these are the adorations, as thou hast written, as it is said, the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise t'a-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit #iii-37 and #iii-38 contain extracts of poems crowley had written prior to the cairo working [of the book of the law. these poems (titled paraphrases of the inscriptions on the front and back of the stele of revealing) are contained in the 1936 edition of crowley

he eternal will, so that any and all who would shun and curse you, with their desire of annihilation of will, will be instantly and eternally defeated, themselves. hail set, master of all demons, make all spirits subject unto me, so that every spirit of the firmament, and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire; and every spell and scourge may be obedient unto me. i am, myself of essence, unto myself a being, through the fulfillment of my will and the will of set. hail set, might of hell unleashed, i seek to find and reach my destiny, which is xem! oh mighty, great gods and goddesses of the infernal pit, i do conjure you, i command, demand these things i request shall come to pass. oh! hear your names! loki -teuton

loosen that knot so that the dread radiance of the northern star lights our dark and secret enclosure. we will shape the dark light and knot it up again in the shape that polaris brought back from hel [strobe on; tape vorspiele parameters on [for a few minutes the participants work and shape the forces in themselves and in the chamber. then the work is tied back into the is-to-be by the the weird spell of the dhol chant [strobe off; tape off] the dhol chant [celebrant reads the litany, while pointing a dagger at each of the correct angles. all respond as indicated [celebrant] hidden in the darkness the flute player of leng plays the melody that stirs up the dark light, and the force of desire reaches us in the realm of chaos. we want, o gods, we want, and we will move heaven and earth to p

SABBATIC KABALA OF THE CROOKED PATH

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

t self. the hand is further the instrument of the eye in the process of forming the sigil and making manifestations come through. the use of powers in this cell are connected to asana (postures) and is connected to the house of sah (stars of orion. stellar knowledge, in this case focused on the sign of the great hunter, orion is a glyph for contacting the great hunter himself, the horned one. the spell of sah is set forth on p. 189-193. on the three pages beforehand (p.186-188) there is also to be found several keys to the secrets of the 11 cells. this house is symbolised by the 8 -rayed cross which are the spider! when you open this gate you must become the gate. the cross of the angels and sub- angels is the complete and correct form of the absolutness of the one. the portals of life and

SALMANRUSHDIE THESATANICVERSES

oderation that had come to obsess him by night and day. his favourite playground rhymes were those that yearned for foreign cities: kitchy--con kitchy-ki kitchy-con stanty-eye kitchy-ople kitchy-cople kitchycon-stanti-nople. and his favourite game was the version ofgrandmother's footsteps in which, when he was it, he would turn his back on upcreeping playmates to gabble out, like a mantra, like a spell, the six letters of his dream--city _ellowen deeowen. in his secret heart, he crept silently up on london, letter by letter, just as his friends crept up to him _ellowen deeowen london. the mutation of salahuddin chamchawala into saladin chamcha began, it will be seen, in old bombay, long before he got close enough to hear the lions of trafalgar roar. when the england cricket team played ind

o-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 polished oxford lace-ups it didn't seem likely that the eleveninch toenail story was true either; when the ayah kasturba returned, smoking a cigarette, and strolled past the three of them

is the madder" osman the clown whispered into his bullock's ear as he groomed it in its small byre "the madwoman, or the fool who loves the madwoman" the bullock didn't reply "maybe we should have stayed untouchable" osman continued "a compulsory ocean sounds worse than a forbidden well" and the bullock nodded, twice for yes, boom, boom. v a city visible but unseen 1"_once i'm an owl, what is the spell or antidote for turning me back into myself" mr. muhammad sufyan, prop. shaandaar caf and landlord of the rooming-house above, mentor to the variegated, transient and particoloured inhabitants of both, seen-it-all type, least doctrinaire of hajis and most unashamed of v c r addicts, ex-schoolteacher, self-taught in classical texts of many cultures, dismissed from post in dhaka owing to cultu

for preventing you from performing your obscene acts upon my body" he had not given an answer; and silence denotes assent. and what was it that made them a living in this vilayet of her exile, this yuk of her sex-obsessed husband's vindictiveness? what? his book learning? his _gitanjali _eclogues, or that play _othello_ that he explained was really attallah or attaullah except the writer couldn't spell, what sort of writer was that, anyway? it was: her cooking "shaandaar" it was praised "outstanding, brilliant, delicious" people came from all over london to eat her samosas, her bombay chaat, her gulab jamans straight from paradise. what was there for sufyan to do? take the money, serve the tea, run from here to there, behave like a servant for all his education. o, yes, of course the custo

he looked at her he desired her so much that he felt ashamed. the cancer had begun to turn mishal's skin grey, and mrs. qureishi, too, was beginning to fray at the edges; her society chappals had disintegrated and she was suffering from frightful foot-blisters that looked like little water--balloons. when saeed offered her the comfort of the car, however, she continued to refuse point-blank. the spell that ayesha had placed upon the pilgrims was still holding firm- and at the end of these sorties into the heart of the pilgrimage mirza saeed, sweating and giddy from the heat and his growing despair, would realize that the marchers had left his car some way behind, and he would have to totter back to it by himself, sunk in gloom. one day he got back to the station wagon to find that an empt

SAPPHIRE TABLE OF SET MAIN

nd i've been doing my best to remember and actualize it. i'm not sure whether it will do any good, but i've edited here a personal manuscript i wrote to describe my initiation into denytenamun (it will be published in a future _cornu, newsletter of the order of amon _the book of denytenamun_ walpurgisnacht xxxii s (1997) i am denytenamun, a priest of amon. after a silence of thousands of years my spell began to resonate with the outside world, and so i was reborn on walpurgisnacht, 1997 years after the birth of christ. my remanifestation became possible only now because the matrix of the outer world had so far been deaf to my call. in the year 1904 in cairo began a working that has finally created a magical entity into the shelter of which the ancients can remanifest. i was born on the 32n

SAPPHIRE TABLET OF SET

nd i've been doing my best to remember and actualize it. i'm not sure whether it will do any good, but i've edited here a personal manuscript i wrote to describe my initiation into denytenamun (it will be published in a future _cornu, newsletter of the order of amon _the book of denytenamun_ walpurgisnacht xxxii s (1997) i am denytenamun, a priest of amon. after a silence of thousands of years my spell began to resonate with the outside world, and so i was reborn on walpurgisnacht, 1997 years after the birth of christ. my remanifestation became possible only now because the matrix of the outer world had so far been deaf to my call. in the year 1904 in cairo began a working that has finally created a magical entity into the shelter of which the ancients can remanifest. i was born on the 32n

SATANGEL

i am the angel of lucifer; this is thy true name handed down to the initiates of albion. east: air hear me ar thiao rheibet a-thele-ber-set a bel-atha abeu ebeu phi-theta-soe ib thiao hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me! south: fire thee i invoke the terrible and invisible god who dwelleth in the void place of spirit ar vo vg o vgo vru-abrao sotou mudorio phalarthao ooo aepe the bornless one hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirl

unto me! south: fire thee i invoke the terrible and invisible god who dwelleth in the void place of spirit ar vo vg o vgo vru-abrao sotou mudorio phalarthao ooo aepe the bornless one hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me! west: water hear me ru vabra- iao mri vo- dom lillithbal- bin-abaot asal-on-ai aphen-iao i thoteth abrasax aeoou ischure mighty and bornless one hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire

courge of god may be obedient unto me! west: water hear me ru vabra- iao mri vo- dom lillithbal- bin-abaot asal-on-ai aphen-iao i thoteth abrasax aeoou ischure mighty and bornless one hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me! north: earth i invoke thee ma barraio ioel kotha athor-ebal- o abraot hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me! spirit active:

s the lord of all spirits this is the lord of the world this is he whom the winds fear this is he who having made voice of his commandments is lord of all things king ruler and helper hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me [here takes place the binding and commanding, to whatever act of sorcery is voiced and willed] spirit passive: closing the veil hear me ieou pur iou pur iaoth iaeo ioou abrasax sabriam oo uu adonai ede edu angelos-ton-theon anlala lai gaia aepe diatharna-thorun i am he the bornless one having sight in the feet strong and immortal fire i am he the tr

he whose mouth ever flameth i am he the begetter and manifester unto the light i am he the grace of the worlds the heart girt with the serpent is my name come thou forth and follow me hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me! iao sabao! the prayer to satan oh satan, thou who art the shadow of god and of ourselves, i speak these words of agony for thy glory. thou who art doubt and revolt, sophism and impotence, thou livest again in us and round us, as in the troubled centuries when thou didst reign, blood stained with tortures, like an obscene martyr, on thy throne of da

SATANIC BIBLE

lesser magic, he neatly tucked a mackerel into his trousers pocket, and reaped the rewards that great fondness may often bring. the three types of satanic ritual there are three types of ceremony incorporated in the practice of satanic magic. each of these correspond to a basic human emotion. the first of these we shall call a sex ritual. a sex ritual is what is commonly known as a love charm or spell. the purpose in performing such a ritual is to create desire on the part of the person whom you desire, or to summon a sex partner to fulfill your desires. if you have no specific person or type of person in mind strong enough to cause direct sexual feeling culminating in orgasm, you will not succeed in performing as successfull working. the reason for this is that even if the ritual was suc

nd strong enough to cause direct sexual feeling culminating in orgasm, you will not succeed in performing as successfull working. the reason for this is that even if the ritual was successful, by accident, what good would it serve if you could not take advantage of your eventual opportunity because of lack of stimulation or desire? it is easy to confuse enchantment for your ulterior motives, with spell-casting to satisfy your sexual desires. enchantment for self-aggrandizement, when accompanied by ceremonial magic, falls into the category of either the compassion or the destruction ritual, or possibly both. if you want or need something so badly you are sad or feel much anguish without it, without causing hurt on another's part, then this would incorporate a compassion ritual to increase y

st ingredient in the performance of magic. be led into temptation, and take that which tempts, whenever you can! the ingredients used in the performance of satanic magic b. timing in every successful situation, one of the most important ingredients is the proper timing. in the performance of a magical ritual, timing can mean success or failure to an even greater extent. the best time to cast your spell or charm, hex or curse, is when your target is at his most receptive state. receptivity to the will of the magician is assured when the recipient is as passive as possible. no matter how strong-willed one is, he is naturally passive while he is asleep; therefore, the best time to throw your magical energy towards your target is when he or she sleeps. there are certain periods of the sleep cy

rom a day's activities, he will "sleep like a log" until his mind and body are rested. this period of profound sleep usually lasts about four to six hours, after which the period of "dream sleep" occurs which lasts two or three hours, or until awakening. it is during this "dream sleep" that the mind is most receptive to outside or unconscious influence. let us assume the magician wishes to cast a spell on a person who would usually retire at 11 o'clock in the evening, and rise at 7 o'clock in the morning. the most effective time to perform a ritual would be about 5 o'clock in the morning, or two hours before the recipient awakens. it is to be emphasized that the magician must be at his peak of efficiency, as he represents the "sending" factor when he performs his ritual. traditionally spea

uce much. but he who is guided by thoughts unrecognized is led into situations that will later be interpreted as "fate "god's will, or accident. there are other times in each person's day that lend themselves to the receiving of the will of the wizard. those times when day-dreaming or boredom ensue, or when time hangs heavy, are fertile periods of suggestibility. if a woman is the target for your spell, do not forget the importance of the menstrual cycle. if man were not dulled through his stifling evolutionary development, he would know, as an allfours animal knows, when the female was most sexually inclined. man's snout, however unsullied by cheap opiates, is not normally equipped to ferret out such tell-tale erotic scents. even if he were so endowed with such olfactory powers, the objec

SATANIC RITUALS

one considers the etymology of the term in other languages: venifica (latin, hexe (german, streghe (italian, etc. only in its english form has the word assumed a benign origin: wicca, purportedly meaning "wise" any debate must center on recent claims that advance a positive and socially acceptable meaning for a term that has in all ages and most languages, meant "poisoner "frightener "enchanter "spell-caster" or "evil woman" anthropologists have shown that even in primitive societies notably the azande, the definition of witch carries malevolent connotations. therefore, are we to assume that the only "good" witchet in the world were english witches? this, however, becomes difficult to accept when one considers the term wizard, which stems from the middle english wysard= wise, versus the o

to try to be objective once the emotions have established their preferences. since man is the only animal who can lie to himself and believe it, he must consciously strive for some degree of self-awareness. inasmuch as ritual magic is dependent upon emotional intensity for success, all manner of emotion producing devices must be employed in its practice. the basic ingredients in the casting of a spell can be categorized as desire, timing, imagery, direction, and balance. each of these is explained in the author's prior work, the satanic bible. the material contained in this volume represents the type of satanic rite which has been employed in the past for specialized productive or destructive ends. it will be observed that a pervasive element of paradox tuns throughout the rituals contain

h that void of darkness and old terror wherein expire the lamps of hope and faith? they have much wisdom yet they are not wise, they have much goodness yet they do not well (the fools we know have their own paradise, the wicked also have their proper hell; they have much strength but still their doom is stronger, much patience but their time endureth longer, much valor but life mocks it with some spell. they are most rational and yet insane: an outward madness not to be controlled; a perfect reason in the central brain, which has no power, but sitteth wan and cold, and sees the madness, and foresees as plainly the ruin in its path, and trieth vainly to cheat itself refusing to behold. and some are great in rank and wealth and power, and some renowned for genius and for worth; and some are

SATANICON

ions through various forms of art. outer magical art: oma is executed after the ritual and continues until the desired effect is achieved. demonic forces have been evoked to bring about a desired outcome on the physical plane. the demons of pandemonium utilize three (3) basic elements which are the outer magickal art formulae: 1 the satanist(s) must have profound confidence in the efficacy of the spell or curse. 2 in most cases there must 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 thes

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

s in connection with important life events. for example, when a baby is born, the father whispers the muslim call to prayer into the baby s right ear. usually within seven world religions: almanac 315 islam days, babies are given a name, and male babies are circumcised. muslim wedding rituals vary widely by culture, but marriages tend to be regarded less as love matches and more as contracts that spell out the legal rights and responsibilities of the bride and groom, who in many cases have been brought together by parents and family. divorce is allowed. the muslim wedding ceremony, called a nikah, is generally a simple affair, and islamic law does not even require the presence of a cleric. one major requirement, however, is that the marriage be declared publicly; secret marriages are forbi

twists and turns of fate. that man is odysseus, who has been away from his wife and his kingdom for many years. odysseus fought at troy for ten years before he began his long journey home. at the start of the odyssey, odysseus has spent seven years on the island of ogygia. there, odysseus, the only greek who has not yet returned home from the war, is being held by calypso, a nymph who has cast a spell over him because she wants odysseus as her husband. odysseus had angered the sea god poseidon (the brother of zeus, the king of the gods) by blinding polyphemus the cyclops, poseidon s son. poseidon was responsible for making odysseus s return home so difficult. at the same time odysseus s wife, penelope, is being courted at home in ithaca by a large number of suitors, who feast and drink in

SETH IN THE MAGICKAL TEXTS

ncient egypt could be reconciled with horus and seen as the defender of the solar bark, his cult seems to have disappeared after the assyrian period and the god himself began to be turned into a demon; see h. te velde, seth, god of confusion, probleme der agyptologie 6 (leiden 1967) 139-151. 88 jarl fossum and brian glazer two points only need to be made in this connection. firstly, typhon in the spell contained in pgm iv.154-285 is not equated with seth, adam's son; in fact, the name of seth does not occur in the spell. secondly, the two prayers "in which adam plays the leading part" mention neither egyptian seth nor jewish seth.8 the "existence of egyptian figurines of the god seth" carrying the name of aberamentho, a name which also is given to jesus in one gnostic work, does not pertai

ith the jewish figure of seth. ii in his article "egyptian seth and gnostic seth (above, n. 3, b.a. pearson says that, to his knowledge, the jewish figure of seth does not occur in the greek magical papyri (p. 28. he goes on "there is one possible occurrence in a coptic curse-manuscript now in berlin, where the only-begotten son of god is called 'seth, seth, the living christ (col. i.9, but 8 the spell in pgm iv.1167-1226 is addressed to helios, but the text does not employ the term =u!tika. 9 see now the reading text and discussion in r. merkelbach and m. totti, abrasax ii, abh. rhein.-westf. ak, sonderreihe pap. coloniensia xvii.2 (opladen 1991) 153-174. 10 akephalos (above, n. 5) 44. doresse apparently followed the reading proposed by a. delatte "etudes sur la magie grecque, v. akefalo%

d. in certain quarters, jesus was regarded as the biblical maleak yahweh, the yahweh angel, who is often indistinguishable from god himself. already in jude 5, jesus is seen as the angel of yahweh who led the people out of egypt; see j. fossum "kyrios jesus as the angel of the lord in jude 5-7, new testament studies 33 (1987) 226-243. this is one of the prominent works of the deity invoked in the spell in pgm iv.3007-3086; see lines 3034-3036 and 3054-3055. 18 see pearson "egyptian seth (above, n. 3) 30, 31, 33 "seth (above, n. 1) 76-79. 90 jarl fossum and brian glazer indicated by the phrase "seth seth the living christ, in our coptic magical text. the later phrase,"iao iao seth seth, would appear to suggest an identification of iao and seth-christ.19 that iao and christ were identified i

3055. 18 see pearson "egyptian seth (above, n. 3) 30, 31, 33 "seth (above, n. 1) 76-79. 90 jarl fossum and brian glazer indicated by the phrase "seth seth the living christ, in our coptic magical text. the later phrase,"iao iao seth seth, would appear to suggest an identification of iao and seth-christ.19 that iao and christ were identified in the coptic magical papyri is shown clearly by another spell, where we read "iao iao the christ pantokrator (xliii.83).20 the egyptian god seth, however, cannot be recognized in the coptic magical papyri (see kropp, zaubertexte 3.9-10. pearson was not aware of other occurrences of the name of seth in the coptic texts, but the name does occur. already w.h. worrell published a transcription and translation of one of the texts in the coptic "wizard's hoa

evidence for a welding of seth-typhon and christ. doresse in actual fact cited only one bronze statue bearing the inscription, aberamentho.25 this name also appears as a name of jesus in a formula-like phrase repeated three times in the untitled treatise (book iv) at the end of codex askewianus "jesus who is aberamentho (chs. 136, 139, 141).26 noting that aberamentho is a name of seth-typhon in a spell in the demotic leiden papyrus, and that the same spell also calls him by the name of ereshkigal, the sumerian goddess of the underworld,27 f.c. burkitt proposed that jesus' title, aberamentho, identified him as rhadamanthus, because nradamanyu! in aeolic is spelled as bradamanyu "if the medial d between the two a's was dropped or misread, something very much like aberamentho is the result (c

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

eccable in his or her actions, words, commands and executions. we are pure of desire, pure of focus, pure of intent and pure of will. when we lock on to a goal, we achieve it- period. even if we have to call in the troops to get it done. again, there is strength in numbers. a small group of likeminded individuals who share a singular purpose can raise hell! the weakest link in a chain will always spell disaster. we believe in culling out the weak links. those include the stupid, the faint of heart, the fearful, the lazy, the mentally unbalanced and those worthless individuals who ride upon the coat tails of the mighty. does this sound unchristian? but of course! below, we weave a pattern of what we consider a worthwhile individual regardless of their sexual proclivities or current sex if a

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ery inch italian and neapolitan. her youth had been all love, and her age was all superstition. she was garrulous, fond, a gossip. now she would prattle to the girl of cavaliers and princes at her feet, and now she would freeze her blood with tales and legends, perhaps as old as greek or etrurian fable, of demon and vampire, of the dances round the great walnut-tree at benevento, and the haunting spell of the evil eye. all this helped silently to weave charmed webs over viola's imagination that afterthought and later years might labour vainly to dispel. and all this especially fitted her to hang, with a fearful joy, upon her father's music. those visionary strains, ever struggling to translate into wild and broken sounds the language of unearthly beings, breathed around her from her birth

artist sees no creation without the circle of his art, she felt as if that serene brow, and those brilliant eyes, inspired her with powers never known before: and, as if searching for a language to express the strange sensations occasioned by his presence, that presence itself whispered to her the melody and the song. only when all was over, and she saw her father and felt his joy, did this wild spell vanish before the sweeter one of the household and filial love. yet again, as she turned from the stage, she looked back involuntarily, and the stranger's calm and half-melancholy smile sank into her heart, to live there, to be recalled with confused memories, half of pleasure, and half of pain. pass over the congratulations of the good cardinal-virtuoso, astonished at finding himself and al

felt, gentlemen, each and all of you, especially when sitting alone at night, a strange and unaccountable sensation of coldness and awe creep over you; your blood curdles, and the heart stands still; the limbs shiver; the hair bristles; you are afraid to look up, to turn your eyes to the darker corners of the room; you have a horrible fancy that something unearthly is at hand; presently the whole spell, if i may so call it, passes away, and you are ready to laugh at your own weakness. have you not often felt what i have thus imperfectly described? if so, you can understand what our young friend has just experienced, even amidst the delights of this magical scene, and amidst the balmy whispers of a july night "sir" replied glyndon, evidently much surprised "you have defined exactly the natu

et! break, ye fetters: arise, ye wings" he passed through the silent galleries, and up the lofty stairs, and entered the secret chamber. chapter 2.v. i and my fellows are ministers of fate "the tempest" the next day glyndon bent his steps towards zanoni's palace. the young man's imagination, naturally inflammable, was singularly excited by the little he had seen and heard of this strange being, a spell, he could neither master nor account for, attracted him towards the stranger. zanoni's power seemed mysterious and great, his motives kindly and benevolent, yet his manners chilling and repellent. why at one moment reject glyndon's acquaintance, at another save him from danger? how had zanoni thus acquired the knowledge of enemies unknown to glyndon himself? his interest was deeply roused, h

itherto experienced amidst all his peril, came over him. he shook in every limb; his muscles refused his will, he felt, as it were, palsied and death-stricken. the horror, i say, was unaccountable, for the path seemed clear and safe. the fire, above and behind, burned clear and far; and beyond, the stars lent him their cheering guidance. no obstacle was visible, no danger seemed at hand. as thus, spell-bound, and panic-stricken, he stood chained to the soil, his breast heaving, large drops rolling down his brow, and his eyes starting wildly from their sockets, he saw before him, at some distance, gradually shaping itself more and more distinctly to his gaze, a colossal shadow; a shadow that seemed partially borrowed from the human shape, but immeasurably above the human stature; vague, dar

SIR WALLIS BUDGE EGYPTIAN MAGIC

shalt pronounce the words written below. the beetle shall be carved out of a precious emerald; bore it and pass a gold wire through it, and beneath the beetle carve the p. 43 holy isis, and having consecrated it as above written, use it. the proper days for the celebration were the 7th, 9th, 10th, 12th, 14th, 16th, 21st, 24th, and 25th, from the beginning of the month; on other days abstain. the spell to be recited began "i am thoth" the inventor and founder of medicines and letters "come to me, thou that art under the earth, rise up to me, thou great spirit" 3. the amulet of the buckle this amulet represents the buckle of the girdle of isis, and is usually made of carnelian, red jasper, red glass, and of other substances of a red colour; it is sometimes made of gold, and of substances co

if after the specified chapter (cxl) had been recited over it, it was laid on any part of the body of the deceased, he would become a god and take his place in the boat of ra. at this solstice twelve altars 1 had to be lighted, four for ra-temu, four for the utchat, and four for the other gods who had been mentioned in the chapter. an interesting example of the use of the utchat occurs in a greek spell for the discovery of a thief written as late as the ivth century of our era. 2 in it we are told to "take the herb khelkbei and bugloss, press out the juice and burn the crushed leaves and mix the ashes with the juice. anoint and write upon a wall khoo with these materials. and take a common piece of wood, and cut a hammer out of it, and strike with it upon the ear, pronouncing this spell-'i

who has carried away such [and such] a thing khalkhak, khalkoum, khiam, khar, khroum, zbar, beri, zbarkom, khre, kariob, pharibou, and by the terrible names greek aeehhhiiiiooooouuuuuuwwwwwww" 3 following these words we have a picture of the utchat p. 58 with an arrangement of certain vowels on each side of it thus: greek w uu iiii hhhhh eeeeee aaaaaaa greek a ee hhh iiii hhhhh eeeeee aaaaaaa the spell continues "render up the thief who has stolen such [and such] a thing: as long as i strike the ear with this hammer, let the eye of the thief be smitten and inflamed until it betrays him' saying these words strike with the hammer" 1 13. the amulet of "life (ankh. the object which is represented by this amulet is unknown, and of all the suggestions which have been made concerning it none is m

:3 pepi, line 471. 54:4 see my chapters of coming forth by day, translation, p. 270. 55:1 see the papyrus of ani, 2nd edition, pl. 22. 55:2 see pepi, line 196. 55:3 i.e, cxl. 57:1 one for each month of the year. 57:2 kenyon, catalogue of greek papyri, p. 61. 57:3 the seven vowels were supposed in the gnostic system to contain all the names of god, and were, therefore, most powerful when used as a spell. 58:1 see goodwin, fragment of a graco-egyptian work upon magic, p. 7. 60:1 see the description of this ceremony in chapter vi. 60:2 menat is connected with the root from which the word for "nurse (menat) is derived; see the article by lefebure "le menat et le nom de l'eunuque" in proc. soc. bibl. arch, 1891, p. 333 f. 61:1 see papyrus of ani, 2nd edit, plates 33, 31. 62:1 see papyrus of ani

ds, high-thundering zeus, zeus, king, adonai, lord, iaoouee. i am he that invokes thee in the syrian tongue, the great god, zaalaer, iphphou, do thou not disregard the hebrew appellation ablanathanalb, abrasiloa. for i am silthakhooukh, lailam, blasaloth, iao, ieo, nebouth, sabiothar, both, arbathiao, iaoth, sabaoth, patoure, zagoure, baroukh adonai, eloai, iabraam, barbarauo, nau, siph" etc. the spell ends with the statement that it "loosens chains, blinds, brings dreams, creates favour; it may be used in common for whatever purpose you will" in the above we notice at once the use of the seven vowels which form "a name wherein be contained all names, p. 178 and all lights, and all powers" 1 the seven vowels have, of course, reference to the three vowels "iao" 2 which were intended to repr

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

s thus an actual event in the cosmic process. it is the birth of a divine child a process just as real as any natural process. the great secret of the mystai was precisely this, that they creatively release the divine child in themselves. first of all, however, they must be prepared so as to recognize it. the uninitiated know nothing of the father of this divine child. the father slumbers under a spell. the child seems to be born of a virgin, the soul giving birth to him without impregnation. whereas all her other offspring are begotten by the world of the senses, and have a father who can be seen and touched in perceptible existence, the son of god is uniquely begotten of the eternal, hidden father himself. chapter 2 the mysteries and pre-socratic philosophy heraclitus of ephesus a whole

ysteries 53 for to discover the maker and father of this universe is indeed a hard task, and having found him it would be impossible to tell everyone about him.59 the mystai understand the force of that word impossible. it points toward the inner drama of the godhead. for them, god is not revealed in the materially comprehensible world where he is manifest only as nature, in which he lies under a spell. he can be apprehended, as was taught in the mysteries, only by one who awakens the divine within. that is why he cannot be made intelligible to everyone. but even to one who draws near to him, he does not appear in his own nature. this too is explained in the timaeus. the father made the universe out of the world-body and world-soul. he mixed the elements, in harmony and perfect proportion

st. and plato therefore calls nature the tomb of the divine not however a tomb in which lies something dead, but the tomb where lies the eternal, for which death is nothing but the opportunity to demonstrate the omnipotence of life! hence the right way to look upon nature is for humanity to undertake the rescue of the crucified world-soul, which should rise, released from death, released from the spell that 54 christianity as mystical fact binds it. and where can this happen except in the soul of an initiate? thus wisdom takes on its proper meaning in a cosmic setting: knowledge is the resurrection, the liberation of god. in the timaeus the world is presented developing out of the imperfect into the perfect. the concept is one of progressive process, of beings developing; and in this proce

tred and strife, and fatally tear them asunder, once more they wander alone, on the desolate confines of life. 72 christianity as mystical fact so is it with the bushes and trees and the water-inhabiting fishes, animals roaming the mountains, sea-birds borne by their wings.79 empedocles clearly implies that the philosopher is one who rediscovers the divine original unity in things, hidden under a spell, whirled about by love and strife. but if we find the divinity who is hidden there, we must ourselves be divine beings. for empedocles adheres to the view that like can only be known by like. 80 these ideas about the nature of humanity and the cosmos transcend considerations of sense experience. they are ideas that the mystai found in their myth of osiris: the god, the creative power is pour

ic osirian myth. if we were able to look inside the temples where the initiatory transformation into osiris took place, we would 90 christianity as mystical fact see that the events enacted there on the human scale were a representation of the cosmogony. humanity originates from the father and is to bear within it the son; the actual presence within human beings of the divinity, held captive by a spell, is to be brought to manifestation. the god within is held down by the power of earthly nature; that lower nature must become a grave, from which the higher nature can rise to new life. the information we possess about the scenarios of initiation makes sense when we understand this. people were subjected to procedures whose character was mysterious, but which were intended to kill the earthl

TECHNICIANS GUIDE TO THE LEFT HAND PATH

piral force of re and the felling of apep. this protective formula, which ramses iii, son of setnakt, inscribed on certain border monuments, shows two setian particularities. firstly, it has an unnamed god coming into being in the psychic (subjective) realm as the god xephra- previously it had been held that neith, a goddess of nature, had transformed herself into the xephra beetle. secondly, the spell which gives the magician one of the powers of set, which is to slay apep, the dragon of delusion. with the coming of the xxiind dynasty, egypt entered its long decline. set became a tremendously unpopular deity. his worship ceased everywhere except the oases and the city of thebes, where his cult was absorbed into the cult of montu, the warlord of thebes. the negative and destructive aspects

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

rs of secret societies. open to interpretation? a word of caution and advice is in order, however. although i have used the best reference guides and the best knowledge obtainable from myriad investigative sources, it is sometimes very difficult to judge and evaluate a particular handshake, hand sign, pose or grip. for one thing, even though a masonic reference book or occult textbook may clearly spell out the specifications for a type of grip or sign, the people who practice it are not always so precise. i noted in a 20-year career in the u.s. air force that while the military manuals and guidebooks clearly explain how to perform a hand salute, not all in uniform complied. some high-ranking officers render a shoddy, confusing, lackadaisical salute while others give a snappy, precise salut

THE BOOK OF PLEASURE

. howard phillips lovecraft (1890-1937. the new england writer whose tales of terror involve traffic with extra-terrestrial entities. 8. see crowley's confessions. 7 8 definitions the words god, religions, faith, morals, woman, etc (they being forms of belief, are used as expressing different "means" as controlling and expressing desire: an idea of unity by fear in some form or another which must spell bondage-the imagined limits; extended by science which adds a dearly paid inch to our height: no more. kia: the absolute freedom which being free is mighty enough to be "reality" and free at any time: therefore is not potential or manifest (except as it's instant possibility) by ideas of freedom or "means" but by the ego being free to recieve it, by being free of ideas about it and by not be

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

and yes this is a book about real magick! what is magick& why read this book? magick is the science and art of causing change to occur in conformity with will. aleister crowley or in more modern terminology: magick is the methodology of attracting to one s self, those events required for the achievement of a goal. read this book if you want to know the truth about casting a circle, and crafting a spell. read this book if you want to learn how to achieve your goals. read, and discover the joy of magick! what should you learn/know first? this is just my opinion, but i believe that the single most important thing you can learn in regards to magick, is the wiccan rede and the three fold law! bide the wiccan rede you must, in perfect love, in perfect trust. eight words the wiccan law fulfill: a

rune stones, oils, cauldron, mortar& pestle, bolline, and broom. to name a few. your book of shadows, or grimoire, is one of the most important tools you will ever own. in the craft, it was the place where the young witches wrote down their thoughts and spells. called a book of shadows, because magick is not black or white. this is a journal, a collection of rituals, and a personal collection of spell recipes. tradition, states that it must be hand written, with magical inks using a special consecrated pen of art. more often then not, the modern practitioner will have computer scans and printouts taped or glued within its pages. the truly techno-pagan might even have the whole thing stored on their computer s hard drive. regardless of what medium your book of shadows takes, it should be a

llow. if you are walking a predominantly celtic path, a name like redwood dream catcher, would not be in harmony with your goals. another item that should be in the first part of your grimore, is your astrology chart. some groups and covens require this information, and your book of shadows is an excellent place to keep it. page 10 the second section of your book of shadows, should be filled with spell recipe information. these are the notes on correspondences, as well as some of the spells that you have used and found to work well for you. the last section of your grimoire, is used for your rituals. on a personal note, i have found it advantages to write only upon one side of a page. this way, i can turn the book upside down, and write my rituals from the back (now the front) to the front

ce of the vision quest, various path workings, the ritual of calling down the moon, and works leading to the knowledge and conversation of your holy guardian angel. theurgy thaumaturgy is the form of magick, most commonly portrayed in movies and on television. it is that body of works which deal with the achievement of physical or social goals. in the craft, we saw examples of this in the healing spell, the love spell, the revenge spell, and the glamor spell. these are the types of magick normally employed, in an attempt, to influence events in one s environment. an evocations would be an example of thaumaturgy, as it is an attempt to summon forth an energy, outside of one s self. there is nothing wrong with the application of magick for material goals, but you should always keep the wicca

oire of eclectic magick the art of magick practice( next to your book of shadows (or grimoire, your work journal is one of your most important tools. this book can take many forms, but i have found that the 3-ring notebook binder works best. it is from this book, that you will transfer information into your book of shadows. each time you practice anything related to the learning of magick, cast a spell, preform a ritual, have a profound vision or dream, you should record it in your journal. some people have a separate notebook just for dreams. each entry should have the following basic information: date, time (both start& stop, emotional state of mind, and location. the journal entries should have the complete text of any spell or ritual you conduct. impressions, and effects should also be

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

the paleolithic age, c. 50,000 b.c.e. in which it seems clear that early humans sought supernatural means to placate the spirits of the animals they killed for food, to dispel the restless spirits of the humans they had slain, or to bring peace to the spirits of their deceased tribal kin. it was at this time that early humans began to believe that there could be supernatural powers in a charm, a spell, or a ritual to work good or evil on their enemies. practices, such as imitating the animal of the hunt through preparatory dance, cutting off a bit of an enemy s hair or clothing to be used in a charm against him, or invoking evil spirits to cause harm to others, eventually gained a higher level of sophistication and evolved into more formal religious practices. as such beliefs developed, c

of karma, the law of cause and effect, which is superseded by the law of grace, she said. if we are functioning under the law of karma, it is as if we are walking away from the sun and walking into our own shadow which means we are walking into darkness. but if we turn around and walk toward the sun, then we are walking toward the light, and that is great. to me, the light of the sun whether you spell it son or sun is a symbol of moving in the law of grace. the law of grace does not take away the karmic pattern, it just makes it so i don t have to hurt myself as i move through the karma that i have created. in a psychological and poetic approach to the study of christ in the fourth gospel (1923, eva gore-booth explains the role of jesus the christ from the perspective of a reincarnationis

rayed in large, easily read characters in two curved lines; above to the right and left, respectively, are the words yes and no. at the bottom are the words good bye (on some boards the word maybe is added. during a seance, spirit mediums who use a ouija board will place their fingers lightly on the planchette, and the spirits will provide the energy to move it to answer yes or no questions or to spell out names and more detailed information. on certain occasions, mediums may invite one or more sitters to place their own hands on the planchette so that they may feel the spiritual force controlling its movements and determine that the medium is not responsible for its actions. spirit mediums and certain psychical researchers maintain that the ouija board has been instrumental in producing v

ircle is placed on a table. on it, upside down, is placed a thin wine glass or a light water tumbler. then the sitters, usually two and never more than four, place their fingertips on the bottom of the upturned glass. after a while, spirit energy is believed to enter the glass. as the glass moves, it will come to rest over certain letters which, when written out on a separate sheet of paper, will spell out intelligent messages. skeptics believe that those mediums who use such devices as a ouija board are not summoning spirits to provide the answers to questions put to the board, but are either consciously or unconsciously moving the planchette to spell out the desired answers. the same thing is true of those persons who use the ouija board as a kind of parlor game and who may receive spiri

a book on extrasensory perception, and they decided to try some experiments with an old ouija board that their landlady had found in the attic. the first two times they tried to move the planchette, nothing happened. neither of them were surprised, for they had little faith in the board s capabilities. on the third try, they were both amazed when the planchette began to move across the board and spell out answers to their questions. the couple found out that they had contacted an entity calling itself frank withers, who claimed to have lived in their new york town of elmira and died there in the 1940s. the spirit provided other details of his life on earth, and jane roberts and rob butts were surprised when the information actually checked out in the town records. on december 8, 1963, the

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

the paleolithic age, c. 50,000 b.c.e. in which it seems clear that early humans sought supernatural means to placate the spirits of the animals they killed for food, to dispel the restless spirits of the humans they had slain, or to bring peace to the spirits of their deceased tribal kin. it was at this time that early humans began to believe that there could be supernatural powers in a charm, a spell, or a ritual to work good or evil on their enemies. practices, such as imitating the animal of the hunt through preparatory dance, cutting off a bit of an enemy s hair or clothing to be used in a charm against him, or invoking evil spirits to cause harm to others, eventually gained a higher level of sophistication and evolved into more formal religious practices. as such beliefs developed, c

ent men or women who ran afoul of a sorcerer who had vengefully placed a curse of lupine transformation upon them. those innocents who had become werewolves against their will may have been filled with disgust at their acts of slashing, ripping, and often ingesting the flesh of their human victims, but they were powerless to resist such gruesome and murderous desires while they remained under the spell that had been placed upon them. according to a number of ancient magical texts, one of the methods by which one might willingly become a werewolf was to disrobe and to rub completely over one s naked body an ointment made of the fat of a freshly killed animal and a special mixture of herbs. the person who wished to accomplish the lupine transformation should also wear a belt made of human or

who are the counterparts of humankind in physical appearance but, at the same time, are nonphysical or multidimensional. they are mortal, but lead longer lives than their human cousins. fairies have always been considered very much akin to humans, but also as something other than mortal. the fairies are said to be able to enchant humans, to take advantage of them in numerous ways, and even cast a spell on likely young men or women and marry them. they often seem intent upon kidnapping children and adults and whisking them off to their underground kingdom. those who return from the magical kingdom have experienced missing hours, days, weeks even years. on the plus side, fairies have also been reported to help farmers harvest their crops or assist housemaids in cleaning a kitchen. there t h

their paycheck to bless 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 m

oblins, gnomes, and fairies are said to be among these spirits. elixir something that is a mysterious, magical substance with curative powers believed to heal all ills or to prolong life and preserve youthfulness. from the arabic al-iksir and the greek xerion, meaning dry powder for treating wounds. enchantments things or conditions which possess a charming or bewitching quality such as a magical spell. encode to convert a message from plain text into a code. in computer language, to convert from analog to digital form, and in genetics to convert appropriate genetic data. enigma from greek ainigma to speak in riddles and ainos, meaning fables. somebody or something that is ambiguous, puzzling or not easily understood and might have a hidden meaning or riddle. ephemerality refers to the sta

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

the paleolithic age, c. 50,000 b.c.e. in which it seems clear that early humans sought supernatural means to placate the spirits of the animals they killed for food, to dispel the restless spirits of the humans they had slain, or to bring peace to the spirits of their deceased tribal kin. it was at this time that early humans began to believe that there could be supernatural powers in a charm, a spell, or a ritual to work good or evil on their enemies. practices, such as imitating the animal of the hunt through preparatory dance, cutting off a bit of an enemy fs hair or clothing to be used in a charm against him, or invoking evil spirits to cause harm to others, eventually gained a higher level of sophistication and evolved into more formal religious practices. as such beliefs developed

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 communicate with the spirit worlds, and to interpret dreams. the four main principles behind early magic remained constant throughout the evolution of m

ister a potion into their unsuspecting quarry fs food or water or hide a badluck charm on his or her premises. there are certain amulets or rituals that offer some protection from the brujas, but the only sure way to rid oneself of their evil deeds is to employ the services of a curandero. sometimes the curandero is able to contact the bruja through supernatural means and demand that the curse or spell be removed. in more severe cases, the curandero may have to direct a spell toward the bruja and defeat her on the spiritual level in order to force her to remove the evil directed toward the victim. sources: gcurandismo. h the handbook of texas online [online] http//www.tsha.utexas.edu/handbook/online/articles/view/ cc/sdc 1.html. middleton, john, ed. magic, witchcraft and curing. garden cit

ers of sorcery and the ability to fashion charms of unfailing efficacy. laveau was a creole freewoman, and by profession a hair dresser. her prestige among the white establishment was assured when the son of a wealthy new orleans merchant was arrested for a crime of which he was innocent, although there was much false evidence against him. his father appealed to the voodoo high priestess to put a spell on the judge to cause him to find the young man not guilty. laveau took three guinea peppers and placed them in her mouth before she went to the cathedral to pray. although she was the recognized voodoo priestess of new orleans, she did not find her beliefs incompatible with catholicism and christian charity, and she attended mass daily. on that particular day, she knelt at the altar for sev

nt individuals and hauling accused men and women into torture chambers has receded into a shameful chapter in human history, trials for witchcraft have by no means been relegated to the middle ages. m delving deeper gcase study: the european witch-hunts, c. 1450. 1750, h gendercide watch [online] http//www. gendercide.org/case_witchhunts. html. faiola, anthony. gwitchcraft murders cast a gruesome spell, h november 28, 2001 [online] http//www.washingtonpost.com/wp-dyn/articles/ a25297-2001nov27.html. 25 february 2002. johnson, r. w. gmugabe fs men on the run from witchcraft, h june 2, 2001 [online] http//www. sunday-times.co.uk. notestein, wallace. a history of witchcraft in england. new york: thomas y. crowell, 1968. russell, jeffrey burton. witchcraft in the middle ages. ithaca, n.y: corn

THE GOD OF THE WITCHES

of keeping christmas.chapter v. religious and magical ceremonies"blessed be the christians and all their ways and works, cursed be the infidels, hereticks, and turks."kipling (slightly altered).it has so far been impossible for anyone to devise a theory which will decide where magic ends and religionbegins. the best explanation is that magic acts as a natural means, that the mere pronouncing of a spell or theperformance of certain movements will produce the desired effect as surely as the mixture of two chemicalsubstances will produce a definitely ascertained result. magic therefore acts alone, it engenders its own forceand depends on nothing outside itself, whereas religion acknowledges a power beyond itself and actsentirely by the motivation of that power. the form in which the power pre

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

s 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 dregvants7 of iran and persia, within the early zoroastrian religion. the middle eastern cults and sects of magical practice produced what we commonly call magickal paths today. what was lost or well forgotten, by some incantation or spell of remembrance, such surged forth as a bestial atavism that which was dead now emerged as a necromantic shade. by the wealth of symbolism there is indeed much to develop from be ready to grasp that which was always slightly out of reach by dream, that fleeting moment of truth not so lightly fallen before you. 4 angels are considered by abu-hamid mohammed al-ghazali to be the higher faculties

THE MAGICIAN S KABBALAH

re mem and tau, both of which are extensions of 4, the value of daleth. as aleister crowley points out in his "essay upon number, 4 relates to "the solid existing in time, matter as we know it" it is interesting to note also that 496= 4 x 124; that is to say, the number of manifestation acting upon the number of eden (a'adn=124, the archetypal kingdom. the primary and terminary letters of malkuth spell mth and thm, which mean "to die, corpse, man" and "complete, perfect, whole" respectively. this suggests the nature of the sephiroth of malkuth microcosmically as the world of man and death, and macrocosmically as the completion of the universal process as a whole system. as extensions of the number 4, the value of daleth, mem and tau reveal another aspect of malkuth important to the practic

w light on a particular facet of the environment, or some other problem that is facing you. the lamp must be suspended above the altar, but if this is not possible then a tall candleholder will suffice. the altar itself can be either the traditional double-cube altar or simply a tray upon which your implements are placed, or the top of a table. the ritual follows the influence of the letters that spell out kether, being kaph, tau and resh. point kaph stand or kneel before the altar and hold your hands above it, palms open and facing up. visualise the altar as the centre of the universe, about which everything turns, like the spokes of a wheel. say; my life is the life i choose to lead. i am the centre myself, and that of all about me. point tau now place turn both hands over and place them

THE MIDDLE PILLAR

where would people go, once they got off the merry-go-round? many centuries ago, certain sages approached the problem from another angle, and found what they considered a practical solution. if life is sorrow, then the only thng to do is to end ths sorrowful existence by getting off the perpetually revolving wheel of existence. 1 life follows life, incarnation follows incarnation-and all of them spell anxiety and sorrow. for these sages, it was apparent that it might be millions of years before the masses of humanity would develop enough insight to be able to terminate the sorrowful cycle of existence. but for the illuminated individual who will apply hmself to a specific psycho-spiritual discipline, escape might come aeons sooner than for the average member of mankind. ths release, they

ce. but for the illuminated individual who will apply hmself to a specific psycho-spiritual discipline, escape might come aeons sooner than for the average member of mankind. ths release, they learned, comes only through the achievement of a higher consciousness by the individual. call it cosmic consciousness, the mystical experience, communion with god-all xxvi introduction to the seconeddi tion spell the same message-release. none may know it for another. each man must hmself attain for himselfawareness of h s own oneness with infinite life-the consciousness that a state of separateness exists only within h s own mind. not until man does recognize that he is himself a microcosm of the macrocosm,2 a reflection of the universe, a world within himself, ruled and governed by his own divinity

THE MOTHMAN PROPHECIES

ddish and his eyes were still bothering him when i met him. the actinic ray burns were proof of his story. and i knew that ufos often zero in on lovers in parked cars. many most of the monster episodes in my files took place in remote lovers' lanes. young love has to run enough hazards without the fear of a hairy weirdo hammering on the windshield. what concerned me was the two-hour tune lapse or spell of lacunal amnesia which apparently took place. what could have happened to the pair during that forgotten period? the phenomenon has an almost pornographic preoccupation with our mating practices. one of it's most celebrated games is the manipulation of romantic relationships. early investigators of the fairy episodes, such as novelist sir walter scott, noted that fairies seemed to delight

THE NECRONOMICON SIMON VERSION

a kindly spirit and a kindly 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 de

nk 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 cord with ten knots. as you recite each line of the incantation, untie one knot. when this is finished, throw the cord into the fla

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

s hidden. knower of the secrets of the earth. his word is giggimaganpa and his seal is this: the sixteenth name is agaku this power can give life to what is already dead, but for a short time only. he is the lord of the amulet and the talisman. his word is mashgarzanna and his seal is this: the seventeenth name is tuku lord of baneful magick, vanquisher of the ancient ones by magick, giver of the spell to marduk kuros, a most fierce enemy. his word is mashshammashti and his seal follows: the eighteenth name is shazu knows the thoughts of those at a distance, as well as those in the vicinity. nothing is buried in the ground, or thrown into the water, but this power is aware. his word is mashshananna and his seal is this: the nineteenth name is zisi reconciler of enemies, silencer of argumen

ong the gods. remember! the elder ones came together they disturbed tiamat, the ancient one, as they surged back and forth. yea, they troubled the belly of tiamat by their rebellion in the abode of heaven. absu could not lessen their clamour tiamat was speechless at their ways. their doings were loathsome unto the ancient ones. absu rose up to slay the elder gods by stealth. with magick charm and spell absu fought, but was slain by the sorcery of the elder gods. and it was their first victory. his body was lain in an empty space in a crevice of the heavens hid he was lain, but his blood cried out to the abode of heaven. tiamat enraged filled with an evil motion said let us make monsters that they may go out and do battle against these sons of iniquity the murderous offspring who have destr

THE SIGIL OF ADVERSARY

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

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

nk we should principally read it, the poetry of life and hope, and not the mystic throbs of some deep aspiration. charicles and archais are the golden children of the tree of life; she is under the curse of jove. as all pure love has been under the anathema of some god. and he, blinded by his love, sets the mystic key in the secret lock, opening to his desire the hidden corridor of knowledge; the spell falls hissing as a snake. the picture of their meeting is beautiful indeed. thus we find archais: she lay within the water, and the sun made golden with his pleasure every one of small cool ripples that surround her throat, mix with her curls, and catch the hands that float like water-lilies on the wave.*1. chance bowed herself across the sunny bars, and watched where through the silence of

one in body, mind and soul; alone for that moment, sole inhabitants of this world. infinite. the moment is over, the girl rises up a woman, the wreath of lilies is now a crown of roses, she has plucked the golden fruit of eden, henceforth she is a priestess of sorrow; the crushed and bruised flowers cry to her gsuch as we were we are not, such as thou wert thou canst never be again. h the horrid spell falls upon her, and she writhes from his arms a snake. charicles trembling, fearful, at last becomes aware that fate has overtaken them; then all the fury of manhood rises in him: erect, sublime, he swore so fierce an oath that the sea flashed with blasphemy, and loath black thunders broke from out the shuddering deep. he swore again, and from its century fs sleep earthquake arose, and rocke

as known a man? h to which she answered: gif it is with her husband, she is purified by the act, if with another she is for ever defiled. h for it is not marriage which sanctifies love, but love which justifies marriage .edouard schure the world is ever progressing onward, and we must progress with it, or else stagnation and retrogression will set in; and in these competitive times the latter two spell social and moral death. what was good yesterday may be bad to-day, and what is good to-day may be evil to-morrow. what the ultimate end will be, none can tell, for it lies gbehind the veil h; but what we must do is very certain, very definite, very sure. we must ameliorate our lot, not by the ephemeral laws of the dead, but through the needs and wants of the living, on the solid foundation o

f laughter for us little ones; to you, whose shoulders strain, the chariot seems a poised fiend flogging you to hell *the god-eater, vol. ii, p. 131. criosda, the self-intoxicated god-eater, drunk on the name of blood, slays his sister, and feasts in true religious frenzy off her corpse. a veritable black mass: criosda. with red lips reeking from the sweet foul feast, i sang in tuneless agony the spell; rolled athwart space the black words: then some force tore me: i heard the tears drop in my heart. i heard the laughter of some utmost god hid in the middle of matter. that was i, the hideous laughter of the maniac laugh when loathing makes the bed to lust, and twine the limbs of agony about the trunk of torture. rapture stabbing through. maurya! ay, that was i; and i the weeping wolf that

ples of the marvellous sensitiveness of the apparatus of ideation to purely physical influences. h*2 *1. the girders of the soul which give her breathing are easy to be loosed. chaldean oracles, psell. 32, pleth. 8 *2. huxley fs hume, p. 106. not by the pipings of a bird in skies of blue on fields of gold, but by a fierce and loathly word the abomination must be told. the holy work must twist its spell from hemp of madness, grown in hell *gargoyles, vol. iii, p. 98. others again do not possess the stability of mind, the natural health and strength so necessary in this severe mental struggle, and as ribot says: git is all confined to an alienation, in the etymological sense, of certain states of consciousness which the ego does not consider as its own, but which it objectivates, and finally

THE WITCH CULT OF ZOS VEL THANATOS

us. austin, the son of a police officer, grew up in south london near kennington. his interest in art began at a very early age and luckily, was supported by his mother who aided in his creative awakening. as teenager, spare came into contact with mrs. paterson, a witch who claimed decent from a line of salem witches. her powers, among what seemed to be many, were based on hypnotism, divinity and spell working. mrs. paterson fascinated young austin and a close friendship devoloped which lasted until her time of death. mrs. paterson had demonstrated to austin her power to project thought forms. she, at least on one occasion cast upon the image of a beautiful young woman, which brought forth a significant sexual intensity which would later aid in the influence of his magickial awakenings. it

THE ABYSS AND TABAET

their bodies shall rear up continually and never turn away' she stationed a horned serpent, a mushussudragon, and a lahmu-hero, an ugallu-demon, a rabid dog, and a scorpion-man,aggressive umu-demons, a fish-man, and a bull-man bearing merciless weapons, fearless in battle -enuma elish the dragon of the primal oceans of the abyss opened her veins and filled her children with venom as blood, with a spell cracking the sky with the blackened flame of her will. to raise them as gods which shall master all forms of wolves, serpents and those beasts which prey upon others is the desire of tiamat. what she gave to humanity was never cleansed from the ancient darkness in the subconscious, there is still a coiling serpent within. the ancient dragon which personified the primal sea was tiamat, accord

TRUE HISTORY OF WITCHCRAFT

as well as an oto member. part two a true history of witchcraft get any book for free on: www.abika.com 20 the real origin of wicca we must dismiss with some respect the assertion, put forth by margot adler and others, that "wicca no longer adheres to the orthodox mythos of the book of shadows" many, if not most of those who have been drawn to wicca in the last three decades came to it under the spell (if i may so term it) of the legend of ancient wicca. if that legend is false, then while reformists and revisionist apologists (particularly the peculiar hybrid spawned in the late sixties under the name "feminist wicca) may seek other valid grounds for their practices, we at least owe it to those who have operated under a misapprehension to explain the truth, and let the chips fall where t

TYSON DONALD THE MAGICAL WORKBOOK

vel. it is a small step from moving the pendulum in compliance with your will, to moving the pendulum in answer to your questions. the limitation of the pendulum for spirit communication is that all questions must have yes or no answers. it is possible to use a modified form of pendulum for more complex responses, in which the motions of the bob point out letters inscribed on the rim of a bowl to spell words, but this ancient and difficult instrument is rarely employed in modern magic. even the great magician s. l. macgregor mathers and his mediumistic wife, moina, employed the common pendulum described here to receive from a hierarchy of spirits known as the secret chiefs a portion of the teachings that compose the golden dawn system of magic, so widely used today. use of the pendulum is

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD1

and decidedly fewer red lights. whereas xeper often reveals its presence through beneficial synchronicity, we are still constrained by the natural order. one of the great mysteries of satanism is how the inward force evolves through the medium of internal and external necessity. necessity presents a challenge, for example we were overlooked for a job promotion. the magical thinker would go buy a spell kit. he waves his wand and sprinkles gold lodestone sand and holds his mouth just right. he attributes his failure to "having done the ritual wrong" we work to change the promotion process. when we have changed the process, we not only have performed the magical act of getting the job we want, but also we have changed an aspect of the world to reflect our internal order. we have put part of

VOX SABBATUM

nox umbra12 the 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 nigh

on 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 the azal ucel angel, their guide of the path (higher self or true will) or a mutual focus of sexual congress to summon forth the initiatic guide. as with the left hand path the witch or warlock will focus on self-directed energies stimulated by the activity

widdershins dance of ecstasy. keep in mind that also the rational mind and consciousness can be shattered in the infernal or luciferian sabbat, things you may have thought were mere stories will be revealed to you 16 by night. vox sabbatum the witches sabbat 15 first hand, thus shaking previous foundations of what you considered truth. some choose to shape shift to fly forth to the sabbat. such a spell is developed from isobel gowdie in 1662, a witch of scotland. the spell of going forth as a crow or owl- recite three times before sleep i shall go into a crow with sorrow sigh and mickle care and i shall go in the devil s name ay while i come home again the spell of returning to the flesh -recite three times owl, owl, devil send thee care i am in an owl s likeness just now but i shall be in

die in 1662, a witch of scotland. the spell of going forth as a crow or owl- recite three times before sleep i shall go into a crow with sorrow sigh and mickle care and i shall go in the devil s name ay while i come home again the spell of returning to the flesh -recite three times owl, owl, devil send thee care i am in an owl s likeness just now but i shall be in a wo(mans) likeness even now the spell of changing into a cat recite three times i shall go into a cat with sorrow and sigh and a black sigh and i shall go in the devil s name ay while i come home again vox sabbatum the witches sabbat 16 those who participate in the spells above, it is advisable to have created a sigillic alphabet which can reflect this dreaming body through an image. austin osman spare s concept of atavistic res

a dragon! i am yaltabaoth! i am saklas! i am samael! i am arimanius! i am azal ucel! i am set-an, shaitan the adversary! i am lucifer! highest angel-djinn of light! my word is i am god and there is not another beside me! so shall i create through my desire, my will and my belief. the whore upon the beast is my sign upon earth, my flesh lives through cain! with these words i encircle and bind this spell, that none other shall know the words of my secret fire pronounced in the highest heavens! so it is done! consider this a clearing of the mind and a willed determination of selfdeification. enflame thyself in this invocation, then at the height of the work, begin focusing on controlling your heartbeat and relaxing in a meditative state before the mirror and the algol sigil. vox sabbatum the

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

went along, cannot be said. the legend is entitled: book of knowing the evolutions of ra [and of] overthrowing apep. this curious "book" describes the origin not only of heaven, and earth, and all therein, but also of god himself. in it the name of apep is not even mentioned, and it is impossible to explain its appearance in the apep ritual unless we assume that the whole "book" was regarded as a spell of the most potent character, the mere recital of which was fraught with deadly effect for apep and his friends. the story of the creation is supposed to be told by the god neb-ertcher. this name means the "lord to the uttermost limit" and the character of the god suggests that the word "limit" refers to time and space, and that he was, in fact, the everlasting god of the universe. this god'

sion states that he made use of words in providing himself with a place on which to stand. in other words, when khepera was still a portion of the being of neb-er-tcher, he spake the word "khepera" and khepera came into being. similarly, when he needed a place whereon to stand, he uttered the name of the thing, or place, on which he wanted to stand, and that thing, or place, came into being. this spell he seems to have addressed to his heart, or as we should say, will, so that khepera willed this standing-place to appear, and it did so forthwith. the first version only mentions a heart, but the second also speaks of a heart-soul as assisting khepera in his first creative acts; and we may assume that he thought out in his heart what manner of thing be wished to create, and then by uttering

l intents and purposes a dead god. then isis, strong in the power of her spells, said "flow, poison, come out of ra. eye of horus, come out of ra, and shine outside his mouth. it is i, isis, who work, and i have made the poison to fall on the ground. verily the name of the great god is taken from him, ra shall live and the poison shall die; if the poison live ra shall die" this was the infallible spell which was to be used in cases of poisoning, for it rendered the bite or sting of every venomous reptile harmless. it drove the poison out of ra, and since it was composed by isis after she obtained the knowledge of his secret name it was irresistible. if the words were written on papyrus or linen over a figure of temu or heru-hekenu, or isis, or horus, they became a mighty charm. if the papy

barrier to every spirit of evil and to every venomous reptile. the spells, which are cut in hieroglyphics on all the parts of the stele not occupied by figures of gods, were of the most potent character, for they contained the actual words by which the gods vanquished the powers of darkness and evil. these spells form the texts which are printed on p. 142 ff, and may be thus summarized- the first spell is an incantation directed against reptiles and noxious creatures in general. the chief of these was apep, the great enemy of ra, who took the form of a huge serpent that "resembled the intestines" and the spell doomed him to decapitation, and burning and backing in pieces. these things would be effected by serqet, the scorpion-goddess. the second part of the spell was directed against the p

ing and backing in pieces. these things would be effected by serqet, the scorpion-goddess. the second part of the spell was directed against the poison of apep, and was to be recited over anyone who was bitten by a snake. when uttered by horus it made apep to vomit, and when used by a magician properly qualified would make the bitten person to vomit, and so free his body from the poison. the next spell is directed to be said to the cat, i.e, a symbol of the daughter of ra, or isis, who had the head of ra, the eyes of the uraeus, the nose of thoth, the ears of neb-er-tcher, the mouth of tem, the neck of neheb-ka, the breast of thoth, the heart of ra, the hands of the gods, the belly of osiris, the thighs of menthu, the legs of khensu, the feet of amen-horus, the haunches of horus, the soles

WESTERN MANDALAS OF TRANSFORMATION SR AL

reted by most qabalists in the same way. some seals and sigils (if they are not blinds or mistakes) can therefore be re-interpreted centuries after the fact by those who know what sphere or planetary energy they represent. this is not to say we understand the intention in the mind of the person making the talisman. however, some symbols (i. e, planetary signs, the sigils, and hebrew letters which spell the god-names, angels, etc) have remained the same in the qabalistic tradition. tattwa combinations, on the other hand, are almost endless. as used in the golden dawn, they comprise twenty-five variants of the five principal elements, i. e, earth, air, fire, water, and ether, represented by a square, a circle, a triangle, a moon shape, and an egg shape. they have been attributed to tarot key

d. at any rate, get a magical name, a name for your true higher self, who is guiding this whole process. when you have decided upon a name, you may want to add the suffix al, which is a god-name attributed to chesed, the merciful. it makes the entity angelic, it gives it wings (aleph) and scales (lamed. you may need to play with the name a bit before it sounds right. then try to figure out how to spell it in hebrew (see the chart in figure 2-a, and when you are comfortable with the spelling (you may want to check some gematria associations, if this is important to you, keep it for all your magical work. one of my students originally took the name sarah, then, for magical workings, changed it to sariel. 11 you should also begin to use this name frequently in your prayers. begin a real relat

ows the spelling of the hebrew name. although case did not publish any sigil designs, he never had a single mistake in any of his kameas and he always gave his hebrew spellings. published accounts frequently give the same kind of misleading information when they print certain sigils. either there are two opening marks, or two closing marks, or they are occasionally reversed (which means you would spell the name backwards. sometimes the whole sigil is reversed, as if held to a mirror, or drawn upside down or sideways. some are given in a design that does not incorporate the full name, but rather some condensed version, leaving out certain hebrew letters (which means the numerical equivalent would no longer be the same as the number of the kamea. many of the problems of the sigils given in a

. besides the associations given at the end of this chapter, the hebrew letter archetypes in this number are peh (100) kaph (twenty) and aleph (one. again, we can do a writing meditation exercise freely associating to what these letter archetypes mean in this particular relationship to one another; or use the foregoing method of working with the tarot keys. it is useful to set the tarot keys that spell the particular numerical vibration or word in front of you and meditate on them visually, making note of your impressions. dr. case said that many revelations will inspire the student who works with the keys in this way. finally, we can finish our meditation on the mystical number of the sun, 111, and record the whole operation in our journal, including any sigil designs or any other artwork

mine the elemental shapes on pages 43-51, we see that this has elemental correspondences that can be related.or spelled symbolically.this way: r.resh.sun.fire.triangle p.peh.mars.fire.triangle (mars also rules a water sign, which is an upside down triangle, in the alchemical design. a.aleph.air.circle l.lamed.libra, air.circle this can be drawn in a design that looks like figure 13-b. we can also spell the name with tarot keys and colors using the chart in chapter two (see figure 1-b on page 15. the tarot keys corresponding to the letters in this name are the sun (resh, figure 13-c, the tower (peh, figure 13-d, the fool (aleph, figure 13-e, and justice (lamed, figure 13-f. it can take a variety of forms, depending on the symbols one chose from the tarot keys, but a sample design might look

WICCA EIGHT SABBATS OF WITCHCRAFT

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

initial letter as it moves. perhaps the most famous icon of the holiday is the jack-o-lantern. various authorities attribute it to either scottish or irish origin. however, it seems clear that it was used as a lantern by people who traveled the road this night, the scary face to frighten away spirits or faeries who might otherwise lead one astray. set on porches and in windows, they cast the same spell of protection over the household (the american pumpkin seems to have forever superseded the european gourd as the jack-o-lantern of choice) bobbing for apples may well represent the remnants of a pagan 'baptism' rite called a 'seining, according to some writers. the water-filled tub is a latter-day cauldron of regeneration, into which the novice's head is immersed. the fact that the particip

WICCA WITCHCRAFT TODAY

his stage is often regarded by the worshippers as a special divine favour, denoting the actual advent of the deity into the body of the worshipper. the bacchantes of ancient greece induced intoxication by drinking wine, and so making themselves one with their god. dr. gardner has shown in his book how much of the so-called 'witchcraft' is descended from ancient rituals, and has nothing to do with spell-casting and other evil practices, but is the sincere expression of that feeling towards god which is expressed, perhaps more decorously though not more sincerely, by modern christianity in church services. but the processional dances of the drunken bacchantes, the wild prancings round the holy sepulchre as recorded by maundrell at the end of the seventeenth century, the jumping dance of the

ding it to do their will. all the members stand in a circle for protection and are warned that if they leave the circle before the spirit is dismissed they may be blasted. this is sometimes varied by working in a graveyard and attempting to raise a corpse to get information from it. there is another school which believes that all magical ceremonies should consist of an act together with a rhyming spell. that is, you must show the powers what to do, then bind them with a rhyme. now if anyone in the last two hundred years had tried to make up a rite they would have used one of these methods or something resembling them. the english witches' method is entirely different. they believe the power is within themselves and exudes from their bodies. it would be dissipated were it not for the circle

m know that a love charm has been made. if they be of the cult, make them perform the rites together and the charm will soon act' if i were only a quarter of my age, i wish that someone would try that charm on me! is it possible for witches to do people harm? this is a question i am often asked. i can only say that i have not known them try. i know no spells to this end. but anyone can make a new spell for himself, and the witches' way of training couples to work together, then a number of couples to work so as to form a sort of battery of human wills, is i think a most efficient way of doing things. i believe that it is a historical fact that in the thirteenth century pope innocent iv by a bull elsi animarum, dated november 21, 1284, greatly offended the dominicans; and it has become a pr

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

nts, one must bear in mind that the attribute of truth, associated with the letter alef, torah, and the tree of life, is the emana- 172 chapter five tion of tif eret,70 and the place of death, which is the tree of knowledge of good and evil, is malkhut.71 encoded in the word emet is the mystery of the sacred union of masculine and feminine,72 the merging of alef and the letters mem and tau, which spell met,73 and thus truth is called the completion of the attribute, for life and death are in one union. this is the esoteric import of the rabbinic tradition that the act of true mercy (hesed shel emet) involves attending to the needs of the deceased.74 this designation, which on a basic level intones that there is no expectation of recompense in such a case, portends in a deeper sense that, t

d in adorno, beethoven, p. 245 n. 305. 3. gorl e, semiotics, pp. 176 178. 4. smith, twice-told tale, pp. 143 145. 5. on the midrashic quality of bahiric parables, see dan, midrash, pp. 127 139, and stern, parables, pp. 216 224. 6. my thinking has been informed by varga, absence, pp. 341 346. 7. to comprehend the point one must bear in mind that the consonants of the word alef can be rearranged to spell pele, mystery. kabbalists exploit this letter transposition to underscore the idea that keter, the highest of emanations, virtually indistinguishable from ein sof, is associated with the letter alef, the locus of mystery. 8. from an anthropological perspective it may very well be that the distinctively human conception of marking time, and the consequent cultivation of historical consciousne

ya aqov ish tam, jacob, an unblemished man (gen 25:27, is interpreted symbolically as the husband of this unblemished one, ba lah deha-hu tam, that is, tif eret, consort of shekhinah. when the masculine potency, which is symbolized by alef, is conjoined to tam, the word that is formed comprises all the letters of the hebrew alphabet, alef the first, mem the middle, and tau the last; these letters spell emet, truth, which is the totality of male and female together (kelal dekhar we-nuqba ka-hada. see cordovero, pardes rimmonim, 23:1, 6d, s.v. emet. 73. on the decoding of emet as a combination of alef and met, see moses de le n, sefer or zaru a, p. 255. in that text, presumably composed before the untitled fragment extant in ms munich 47, alef stands for the one god, the source of life for a

hada. see cordovero, pardes rimmonim, 23:1, 6d, s.v. emet. 73. on the decoding of emet as a combination of alef and met, see moses de le n, sefer or zaru a, p. 255. in that text, presumably composed before the untitled fragment extant in ms munich 47, alef stands for the one god, the source of life for all that exists; if one removes alef from emet, what remains are the letters mem and taw, which spell met, a thing lacking all essence (davar mufar mi-kol iqqar. 74. genesis rabbah 96:5, p. 1196; midrash tanhuma, wayehi, 3. 75. ms munich 47, fol. 340a: thus you can understand that the secret of truth [sod ha-emet] consists of the written torah and the oral torah, the one contained in the other [kalul zeh ba-zeh, and everything is one matter and an appropriate secret for the one who understan

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

o this is the transference of national names to dogs: the bohemian bojrok is a dog's name, but signifies an obotrite (jungm. 1, 150; sumr in the nialssaga seems to mean a same, sabme= lapp; hell)ling 4, 458 has a frank (see suppl. 8 introduction. had formerly proved helpful to them. so even by christians much later, the old deities seem to have been named and their aid invoked in enchantments and spells. landnfimabok 3, 12 says of helgi' hann trusi a krist, en]?6 het hann a thor til seefara ok harsrsesa ok alls ]7ess, er honnm]?otti mestu varsa; he believed in christ, and yet he called upon thor in voyages and difficulties &c. hence the poets too transferred heathen ei^ithets to christ. beda 1, 15 relates of eedwald, an east-anglian king in the begining of the 7th century' rediens domum ab

inite one. when cot forms the last syllable, the compound can only stand for a god, not a man, as in irmincot, hellicot. in derivatives ulphilas exchanges the th for a d, which explains the tenuis in o.h.g; thus guda-faurhts (god-fearing) luke 2, 25, gagudei (godliness) tit. 1, 1; though the dat. sing, is invariably gusa^ likewise in speaking of many gods, which to christians would mean idols, he spells gtida, using it as a neuter, john 10, 34-5. the a.s. god has a neut. pi. godic, when idols are meant (cod. exon. 250,2. 254,9. 278,16. in like manner the o.h.g. and m.h.g. compound apcot, ajjtcot (false god) is commonly neuter, and forms its pi. apcotir; whether the m.h.g' dcr aptgot' in geo. 3254. 3302 can be correct, is questionable; we have taken to 1 ovbeh ayados d jj (is 6 oeos, i\raik

14, 25: driusands ana andavleizn(=antlitz, inveitis gus; a suppliant prostration like irpoa- kvvi]ai; is not at variance with the sense of the word. an os. giwitan, as. gewitan, means abire; could inveitan also have signified merely ffoing up to, approaching? paul. diac. 1, 8 twice uses accedere. fraveitan is vindicare. now let us compare the on, vita inclinare^ which biorn quotes under veit, and spells, erroneously, i 1 verehrung, o.h.g. ira, goth. prob. aiza. the o.h.g. iron is not merely onr ehren, to honour, but also verehren, revereri (as reverentia is adoration, cultus; a.s. urur'dian, o.s. giu-erthsn. all that comes from the gods or concerns them is holy, for which the oldest teutonic word is goth, vtilis, o.h.g. icth; but only a few of the o.h.g. documents use this word, the rest p

orare by ge-cdff-medan, i.e, to humble oneself. the mhg. jiehen, when it signifies supplicare, governs the dat: gote flehen, aegid. 30. den goten vleheu, parz. 21, 6. wh. 126, 30. tiirl. wh. 71; but in the sense of demulcere, solari, the ace, parz. 119, 23. 421, 25. nib. 499, 8 (see suppl^ it is the goth mdihan, fovere, consolari. an ohg. flehon vovere i only know from n. cap. 8, bth. 178, and he spells it flehon: ten (ace. quem) wir fiehotou. we say' zu gott flclicn' but'gott anflehen. the goth. aihtron 7rpoaev)(ea6ai, trpocraitelv expresses begging rather than asking or praying. the ohg. diccan, os, thiggian, is both precari and impetrare, while as. picgan, on, piggja, is invariably 1 bopp, comp. gram. p. 128, identifies inveita with tlie zend nivaedliayemi invoco^ wliat was the physical

it thorsmork, landn. 5, 2. ed. nova p. 343. from donnersmark (zschotcir tokely) in the hungarian county of zips, comes the silesian family of henkel von donnersmark. walacli. manura: die donnersmarkf. thunar. 187 thorsieinn, tlioihdill, thorvaldr, thorfinnr, thorgcrff &c. of tlieir l()ii^ vowel; it is not the abstract j^or, audacia, that they are compounded witli, and the nialssaga, e.g. cap. 65, spells ivw/'geiit^/idrkatla. the frequent name thorketill, abbrev. thorkell, dan, torkild, as. turketulus, thurkytel (kemble 2, 286, 349. v. suprn. 63, if it signifies a kettle, a vessel, of the thundergod, resembles wuotan's sacrificial cauldron (p. 56. the hymisqvisa sings of thorr fetching a huge cauldron for the ases to brew ale with, and wearing it on his head, saem. 57; which is very like th

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

orn from a diary and left- along with scores of similar pleas- on an ancient pile of stones in the forest of broceliande in brittany. archaeologists say that this is the grave of a neolithic hunter, but local tradition says that in this forest dwelled vivien, the lady of the lake of arthurian legend, and that here, having seduced merlin in order to learn his secrets, she ensnared him with his own spells. the stone pile is known as merlin's tomb, and each year hundreds visit the site to thank the wizard or to ask for his aid. when i visited the tomb, prayers- written on scraps of paper or card- were squeezed into gaps in the stones or pinned to the tree that shelters the tomb. whatever the origins of the tomb, it has been transformed into a source of power. for this badly signposted spot, a

the mistakes or at least learning from them. confession may be good for the soul, but magick demands more than that: you've got to live with the consequences of your deeds, words and thoughts because the power of a blessing or curse may be even greater on the sender than on the intended recipient. you must also ensure that you cannot harm anyone in the process of getting what you want. if you do spells for revenge, then the effects will rebound on you threefold. effort and will-power magick is not like the magic a conjuror uses to bring a rabbit out of a hat: that kind of magic is just a trick, which relies merely on the art of illusion. white magick is much more than that. it is intensely exciting because it means that we can extend the boundaries of possibility, recalling the psychic po

eople who win even more money- although that does not necessarily bring happiness. casting your needs into the cosmos and trusting they will be met does work, but not if you are expecting magick to compensate for an unnecessary shopping binge. nor, after a period of overeating and no exercise, can you expect a miracle diet to work so that you shed a stone in two days while still eating chocolate. spells tend to work best when there is a genuine need, generated by real emotion and linked to determination on a practical level. the rules of magick magick is not beyond or above life, but a natural though special part of your world. it is about not leaving fate, your fate, to any guru or deity, but shaping it with your own innate power, the power that emanates from some higher being, goddess or

trusted not to betray the secrets, although the fires of the lughnassadh (the first corn harvest) continued in remote areas until well into the late nineteenth century and are being revived by pagans as community celebrations, especially in the usa. the secret family covens would pass the traditions down through the matriarchal line, usually by word of mouth. those who could write, recorded their spells and rituals in 'books of shadows- so-called partly because of the secrecy required to write and protect them. these were usually buried or burned with the witch on her death, or on rare occasions were handed on to the eldest daughter. witchcraft in modern times by the late twentieth century in the usa, witchcraft had been recognised as a valid religion by the american supreme court and acce

i did as a result of a book i wrote in 1996 called every woman a witch (though it must be said that men as well as women can harness what are entirely natural powers. when the book was published, some people in the media joked about my childhood in england's industrial midlands- not considered a place where magick or spirituality can flourish. it seemed that they could not accept the fact that my spells focused on the mundane issues of how people might obtain the money to mend a leaking roof or find their own inner harmony amidst the clutter and noise of a family, rather than on more ethereal rituals celebrated by fey maidens wafting around in flowerfilled gardens. but, in fact, if i were to make any claim at all to authenticity (not that authenticity matters as much as sincerity of purpos

ABRAMELIN2

kind of lock without a key, and without making any noise) chapter xxix (to cause armed men to appear) the following (symbols) be only manifested by the evil spirits, namely: chapter ix (to transform animals into men, and men into animals, etc) chapter xxi (to transform oneself, and take different faces and forms) 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) chapter xxiii (to demolish buildings and strongholds) chapter xxvii (to cause visions to appear) chapter xxx (to cause comedies, operas, and every kind of music and dances to appear) unto what prince the operations of each chapter are submitted.122 astarot and asmodee do together execute the symbols and operations of: chapt

and dances to appear) asmodee (performeth: chapter xii (to know the secrets of any person) belzebud (performeth: chapter ix (to transform animals into meti, and men into animals, etc) chapter xx (to excite every description of hatred and enmity, discords, quarrels, contentions, combats, battles, loss, and damage) 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) the operations of the following chapters can also (to a great extent) be administered by the familiar spirits, namely: chapter ii (scientific information) chapter iv (visions) chapter xii (secrets of other persons) chapter xviii (healing of maladies) chapter xix (affection and love) chapter xxiii (demolishing buildings) cha

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; in this latter case it is sufficient merely to touch (such places) with the symbol. it must be here remarked that we can work much evil against our enem

ALEISTER CROWLEY ACROSS THE GULF

forgot about me; and i, growing bolder, ran out upon him. he opened his mouth; but before he could rise, i thrust the sword down it. he tossed his head; and i, clinging to the swordhilt, was thrown into the air, and fell heavily upon my shoulder. my head too struck the ground; and i lay stunned. when i came to myself it was that a party of men and women had thrown water in my face and uttered the spells that revive from swoon. beside me, close beside me, lay mine enemy dead; and i, not forgetful of my quest, took page 6 gulf.txt the blade of the sword (for it was snapt) and cut off the secret parts of the bear and took the little bone thereof; and would have gone forth with my prize. but the great lord of the house spake with me; and all his friends made as if to mock at me. but the women

down, so often restlessness impelled me forward. i would stagger on awhile, then stumble and fall. only at dawn i slept perhaps for an hour, and woke chilled to death by me own sweat. i was so weak that i could hardly raise a hand; my tongue was swollen, so that i could not greet the sun-disk with the accustomed adoration. my brain had slipped control; i could not longer even think of the proper spells that might have brought me aid. instead, dreadful shapes drew near; one, a hideous camel-demon, an obscene brute of filth; another, a black ape with a blue muzzle and crimson buttocks, all his skin hairless and scabby, with his mass of mane oiled and trimmed like page 22 gulf.txt a beautiful courtesans. this fellow mocked me with the alluring gestures of such an one, and anon voided his exc

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

gickal childe (nee warlock shop, whose constant encouragement and eternal kvetching was material to the completion of this work. and, finally, to the demon perdurabo, without whose help the presentation of this book would have been impossible. blessed be! table of contents introduction introductory essay prefatory notes chart of comparisons supplementary material to 777 notes on pronunciation the spells (translated) common sumerian words and phrases in english a word concerning the original manuscript banishings bibliography& suggested reading list the necronomicon the testimony of the mad arab of the zonei and their attributes the book of entrance, and of the walking the incantations of the gates the conjuration of the fire god the conjuration of the watcher the maklu text the book of cal

rs, having once attempted certain of the rituals, felt compelled to retire from the occult "scene" for lengthy periods of time. the mere fact that the books was generally considered never have existed- and then found to exist after all- is itself a powerful psychic influence. a fantasy come true. a dream realised in waking life. the quest for a lifetime search come to an end. the ultimate book of spells. the godfather of grimoires. therefore it is with awe, and with something akin to dread, that i address this second edition to the courageous reader of the necronomicon. the beast has told us "i am the warrior lord of the forties: the eighties cower before me& are abased (al, iii:46) this edition of the necronomicon is scheduled for early delivery in january-february 1980, making it possibl

gickal childe (nee warlock shop, whose constant encouragement and eternal kvetching was material to the completion of this work. and, finally, to the demon perdurabo, without whose help the presentation of this book would have been impossible. blessed be! table of contents introduction introductory essay prefatory notes chart of comparisons supplementary material to 777 notes on pronunciation the spells (translated) common sumerian words and phrases in english a word concerning the original manuscript banishings bibliography& suggested reading list the necronomicon the testimony of the mad arab of the zonei and their attributes the book of entrance, and of the walking the incantations of the gates the conjuration of the fire god the conjuration of the watcher the maklu text the book of cal

rs, having once attempted certain of the rituals, felt compelled to retire from the occult "scene" for lengthy periods of time. the mere fact that the books was generally considered never have existed- and then found to exist after all- is itself a powerful psychic influence. a fantasy come true. a dream realised in waking life. the quest for a lifetime search come to an end. the ultimate book of spells. the godfather of grimoires. therefore it is with awe, and with something akin to dread, that i address this second edition to the courageous reader of the necronomicon. the beast has told us "i am the warrior lord of the forties: the eighties cower before me& are abased (al, iii:46) this edition of the necronomicon is scheduled for early delivery in january-february 1980, making it possibl

ter must be pronounced. there are no schwas or silent syllables in sumerian. hence "kia" is pronounced "keeya "kaimanu" is pronounced "ka-ee-mah-nu" or, if spoken rapidly, the two initial vowel sounds slur into 'kigh' rhyming with "high" the incantations should be said carefully and slowly at first, to familiarise oneself with the tongue-twisting phrases. a mistake may prove fatal to the work the spells (translated) where possible, the editor has taken every opportunity to find the original sumerian or akkadian translation of a given greek charm of conjuration. these will be given here. also, the reader will find english translations of the sumerian charms as they are given in the necronomicon. not al of the charms are available this way, and sometimes we have had to make do with near miss

ALEISTER CROWLEY BOOK OF THE LAW

he law! i,34: but she said: the ordeals i write not: the rituals shall be half known and half concealed: the law is for all. i,35: this that thou writest is the threefold book of law. i,36: my scribe ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shall comment thereupon by the wisdom of ra-hoor-khu-it. i,37: also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach. i,38: he must teach; but he may make severe the ordeals. i,39: the word of the law is thelema* greek letters in ms: theta-epsilon-lambda-eta-mu-alpha. i,40: who calls us thelemites will do no wrong, if he look but close into the word. for there are therein three grades, the hermit, and

seeth it shall be glad. thy death shall be the seal of the promise of our agelong love. come! lift up thine heart& rejoice! we are one; we are none. ii,67: hold! hold! bear up in thy rapture; fall not in swoon of the excellent kisses! ii,68: harder! hold up thyself! lift thine head! breathe not so deep-die! ii,69: ah! ah! what do i feel? is the word exhausted? ii,70: there is help& hope in other spells. wisdom says: be strong! then canst thou bear more joy. be not animal; refine thy rapture! if thou drink, drink by the eight and ninety rules of art: if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein! ii,71: but exceed! exceed! ii,72: strive ever to more! and if thou art truly mine-and doubt it not, an if thou art ever joyous!-death is the crown of

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

service rendered to humanity. and when we remember further that in another direction magic has paved the way for science, we are forced to admit that if the black art has done much evil, it has also been the source of much good; that if it is the child of error, it has yet been the mother of freedom and truth" ibid. x "prove all things; hold fast that which is good" st. paul "also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach "he must teach; but he may make severe the ordeals "the word of the law is theta-epsilon-lambda-eta-mu-alpha" liber al vel xxxi: the book of the law- this book is for all: for every man, woman, and child. my former work has been misunderstood, and its scope limited, by my use of technica

cendat in nobis therion ignem sui amoris et flammam aeternae caritatis<lust of result, is every way perfect (ccxx, i, 44) to banish; and (b "i am uplifted in thine heart; and the kisses of the stars rain hard upon thy body (ccxx, ii, 62) to consecrate. for the book of the law contains the supreme spells> these, as initiates of the vii degree of o.t.o. are aware, mean more than appears. ii it is a strange circumstance that no magical writer has hitherto treated the immensely important subject of the magical link. it might almost be called the missing link. it has apparently always been taken for granted, only lay writers on magick like dr. j. g. frazer have accorded the subject its full imp

, crying, therion! 4. let him draw his thumb from left to right across his breast, at the level of the sternum. 331 5. let him touch the svadistthana, and the muladhara chakkra, crying, babalon! 6. let him draw his thumb from right to left across his abdomen, at the level of the hips (thus shall he formulate the sigil of the grand hierophant, but dependent from the circle "the asseveration of the spells" 1. let the magician clasp his hands upon his wand, his fingers and thumbs interlaced, crying lashtal! gr:theta-epsilon-lambda-eta-mu-alpha! gr:digamma-iota-alpha-omicron-digamma! gr:alpha-gamma-alpha-pi-eta! gr:alpha-upsilon-mu-gamma-nu (thus shall be declared the words of power whereby the energies of the aeon of horus work his will in the world "the proclamation of the accomplishment" 1

ise his time and to develop his powers, let the zelator practise the deep full breathing which his preliminary exercises will have taught him during his walks. let him repeat a sacred sentence (mantra) or let him count, in such a way that his footfall beats accurately with the rhythm thereof, as is done in dancing. then let him practise pranayama, at first without the kumbhakam<equinox spells this "kumbakham" in this spot only, and paying no attention to the nostrils otherwise than to keep them clear. let him begin by an indrawing of the breath for 4 paces, and a breathing out for 4 paces. let him increase this gradually to 6.6, 8.8, 12.12, 16.16 and 24.24, or more if he be able. next let him practise in the proper proportion 4.8, 6.12, 8.16, 12.24 and so on. then if he choose

keep them clear. let him begin by an indrawing of the breath for 4 paces, and a breathing out for 4 paces. let him increase this gradually to 6.6, 8.8, 12.12, 16.16 and 24.24, or more if he be able. next let him practise in the proper proportion 4.8, 6.12, 8.16, 12.24 and so on. then if he choose, let him recommence the series, adding a gradually increasing period of kumbhakam<equinox spells this "kumbhakham. 7 "fourth practice- following on this third practice, let him quicken his mantra and his pace until the walk develops into a dance. this may also be practised with the ordinary waltz step, using a mantra in three-time, such as gr:epsilon-piepsilon- lambda-theta-omicron-nu, gr:epsilon-pi-epsilon-lambda-theta-omicron-nu, gr:alpha-rho-tau-epsilon-mu-iota-sigma; or iao, iao sa

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ovah is iao5 and this has the value 811. so has "let there be" fiat, transliterating into greek. resuming all these ideas, it seems that you can express your aspiration very neatly, very fully, by choosing for your motto the words fiat yod. love is the law, love under will. fraternally, 666 p.s. please study this letter, and these explanatory figures (the author, baphomet x o.t.o, in the original spells each word, giving the numerical equivalent of each letter in puramis, etc. this is here not copied) and meditate upon them until you have fully assimilate not only the matter under immediate consideration, but the general method of qabalistic research and construction. note how new cognate ideas arise to enrich the formula. 666 letter no. f aug. 20, 1943 cara soror, do what thou wilt shall

. of course you are perfectly right about the senses, though i would not agree to confine the meaning to the five which are common to most people. there must, one might suspect, be ways of apprehending directly such phenomena as magnetism, electrical resistance, chemical affinity and the like. let me direct you once more to the book of the law, chapter ii, vs. 70- 72 "there is help& hope in other spells. wisdom says: be strong! then canst thou bear more joy. be not animal; refine thy rapture! if thou drink, drink by the eight and ninety rules of art: if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein "but exceed! exceed "strive ever to more! and if thou art truly mine- and doubt it not, an if thou art ever joyous- death is the crown of all" 5 the m

ALEISTER CROWLEY MEDITATION

touched with it; it is his aspiration; all acts performed in accordance with that are holy. the scourge tortures him; the dagger wounds him; the chain binds him. it is by virtue of these three that his aspiration remains pure, and is able to consecrate all other things. he wears a crown to affirm his lordship, his divinity; a robe to symbolize silence, and a lamen to declare his work. the book of spells or conjurations is his magical record, his karma. in the east is the "magick fire" in which all burns up at last<invocation, by which he calls down that which is above him and within him; but for evocations, by which he calls forth that which is below him and without him, he may place a triangle without the circle> we wil

side. the only light of the magician is from the lamp which hangs above his head, as he stands in the centre of the circle, and the robe, being open at the neck, opposes no obstacles to the passage of this light. and being open, and very wide open, at the bottom, it permits that light to pass and illumine them that sit in darkness and in the shadow of death. 110 chapter xiii the book the book of spells or of conjurations is the record of every thought, word, and deed of the magician; for everything that he has willed is willed to a purpose. it is the same as if he had taken an oath to perform some achievement. now this book must be a holy book, not a scribbling-book in which you jot down every piece of rubbish that comes into your head. it is written, liber vii, v, 23 "every breath, every

s a magick book. if you abandon even for an hour the one purpose of your life, you will find a number of meaningless scratches and scrawls on the white vellum; and these cannot be erased. in such a case, when you come to conjure a demon by the power of the book, he will mock you; he will point to all this foolish writing, more like his own than yours. in vain will you continue with the subsequent spells; you have broken by your own foolishness the chain which would have bound him. even the calligraphy of the book must be firm, clear, and beautiful; in the cloud of incense it is hard to read the conjurations. while you peer dimly through the smoke, the demon will vanish, and you will have to write the terrible word "failure" and yet there is no page of this book on which this word is not wr

ALEISTER CROWLEY THE I CHING

ght should indicate the road. suffice thyself; else- how thy jaw shall quiver! look neither down nor up, the sages say. ill nourished, action merely means affray. but lo! below thee bleats the tiger's prey. improper method? firm and cautious stay! but thou, who nurturest all, mayst cross the river. 28 the ta kwo hexagram water of air- ta kwo: a weakened beam is under stress. to move in any manner spells success. place mats for things set down; then faults are few. dead willow shoots; old man young wife well wooing. the beam is weak; fate's busy with the brewing! the beam curves up- loyalty did the glueing. dead willow flowers; old wife young men pursuing! bold wader, thine head's wet- but thou wast true! 29 the khan hexagram moon of moon- khan: defile, cavern, pit: in times of danger make

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

rrors in spelling and grammar have a secret significance (that this must be so is guaranteed by the literary preeminence and impeccable orthography of the beast as a man. but the great thing is the standard to which all disputes may be referred. it is also necessary to give weight to the authority of the beast, lest ignorance, folly, or cunning misinterpret the text. al i,37 "also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach" the old comment 37. an entirely new system of magic is to be learnt and taught, as is now being done. the new comment mantras may be defined as sentences proper to concentration of the mind by virtue of their constant repetition (see book 4, part i, chapter ii. spells are methods of com

n like an electrical discharge. language is in itself nothing; it is only the medium of transmitting experience to consciousness. tahuti, thoth, hermes, or mercury symbolize this relation; the character of this god is declared in very full terms in "the paris working, which should be studied eagerly by those who are fortunate enough to have access to the ms. al ii,70 "there is help& hope in other spells. wisdom says: be strong! then canst thou bear more joy. be not animal; refine thy rapture! if thou drink, drink by the eight and ninety rules of art: if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein" the old comment 70. also he has the human feeling of failure. it seems that he must fortify his nature in many other ways, in order that he may endur

re (i.e. in verse 1 'is a word not known. that word is abrahadabra, which was not known, it having been concealed by the corrupt spelling "abracadabra 'spelling is defunct; this seems to be an echo of the statement in cap. ii, v:5 "the rituals of the old time are black (the word 'defunct' is decidedly curious; the implication is 'no longer able to fulfil its function 'spelling' then means 'making spells. and this is characteristic of ra-hoor-khuit, that he demands not words, but acts (compare 'the paris working. so then we pass naturally to verse 3 'all is not aught' is an abrogation of all previous law, on the accession of a monarch. he wipes out the past as with a sponge. this phrase is also an excessively neat cipher or hieroglyph of the great key to this book. all (al) is not aught (la

ALEISTER CROWLEY THE QABALAH

binah, whose name is death (50= n= by tarot, death. 51. a, pain. an, failure \wda, the country of the demon kings. there is much in the qabalah about these kings and their dukes; it never meant much to me. but 51 is 1 short of 52. 52. amya, the fertilised mother, the phallus (y) thrust into ama. also b, the son. note 52= 13 4, being mercy and the influence of the father. 60. samekh, which in full spells 60 2= 120 (q.v, just as yod, 10, in full spells 10 2= 20. in general, the tens are solidifications of the ideas of the units which they multiply. thus 50 is death, the force of change in its final and most earthy aspect. samekh is temperance in the tarot: the 6 has little evil possible to it; the worst name one can call 60 is restriction. 61. ya, the negative. yna, the ego. a number rather

er language. and thus i close: benedictus sit dominus deus noster qui nobis dedit scientiam summam.78 78 [lat. may the lord our god, who gave us the supreme science, be blessed] liber lviii 44 we may now return to frater p. s experiences. it will be remembered that he found yoga practices of any kind very difficult in the cold climate of his home; for he was now sufficiently advanced to need long spells of continuous concentration very difficult from the early days of practice when twenty minutes in the morning and again in the evening sufficed for the day. further, he had entered on the third stage of life, and from a brahmachari become a householder. it was in the course of the journey undertaken by him shortly after his marriage that occurred the events which we shall proceed to relate

ALEISTER CROWLEY THE SWORD OF SONG

nce, laughter s silver: omne hoc verbum valet nil, vir! 150 let me help babu chander grish up! as by a posset of hunyadi38 clear mind! was soudan of the mahdi not cleared by kitchener? ah, tchhup! such nonsense for sound truth you dish up, 155 were i magician, no mere cadi, not samuel s ghost you d make me wish up, nor saul s (the mighty son of kish) up, but ingersoll s or bradlaugh s, pardie! by spells and caldron stews that squish up, 160 or purifying of the nadi39 till stradivarius or amati shriek in my stomach! sarasate, such strains! such music as once sadi made persia ring with! i who fish up 165 no such from soul may yet cry: vade retro, satanas! tom bond bishop !40 you old screw, pegasus! gee (swish) up (to any who correctly rhymes41 with bishop more than seven times 170 i hereby o

sors. ascension day 13 christian premisses accepted. severe mental strain involved in reading poem. the ascension at last! this is a common feat. pranayama. difference between david douglas [sic] home, sri swami sabapati vamadeva bhaskarananda saraswati and the christ. latter compared to madame humbert. et pr ter such as huxley tells) i ll pierce your rotten harness-joints, dissolve your diabolic spells, with the quick truth and nothing else. so not one word derogatory 300 to your own version of the story! i take your christ, your god s creation, just at their own sweet valuation, for by this culminating scene, close of that wondrous life of woe 305 before and after death, we know how to esteme the nazarene. where s the wet towel? let us first destroy the argument of fools, 310 from paul r

ic order of the golden dawn, was iehi aour, i.e. let there be light, now ananda metteya, to whom the volume in which this story was issued is inscribed. 2 taphtatharath [more usually taphthartharath t.s, the spirit of mercury. now hate hath power, though not the power of love. so it came about that in his despair he fell into a trance; and in the trance mara1 appeared to him. never before had his spells availed to call so fearful a potency from the abyss of matter. son cried the accurs d one, seven days of hate unmarred by passion milder, seven days without one thought of pity, these avail to call me forth. slay me my enemy! howled the wretch. but mara trembled, enquire of ganesha concernin him! faltered at last the fiend. jehjaour awoke. iv. yes! said ganesha gloomily, the young man has g

ALEISTER CROWLEY EQ I 1

nd letters upon the vellum "sleep with this beneath the pillow" he said "you will awake if you are attacked; and whatever it is that attacks you, kill it! kill it! kill it! then instantly go into your temple and assume the shape and dignity of the god 103 horus, send back the thing to its sender by the might of the god that is in you! come! i will discover unto you the words and the signs and the spells for this working of magic art" they disappeared into the little white room lined with mirrors which swanoff used for a temple* hypatia gay, that same afternoon, took some drawings to a publisher in bond street. this man was bloated with disease and drink; his loose lips hung in an eternal leer; his fat eyes shed venom; his cheeks seemed ever on the point of bursting into nameless sores and

ALEISTER CROWLEY EQ I 5

un= by tarot "death. 51. an, pain. na, failure. advm, edom, the country of the demon kings. there is much in the qabalah about these kings and their dukes; it never meant much to me, somehow. but 51 is 1 short of 52. 100 52. aima, the fertilised mother, the phallus (hb:yod) thrust into ama. also bn, the son. note 52= 13 x 4, 4 being mercy and the influence of the father. 60. samekh, which in full spells 60 x 2= 120 (q.v, just as yod, 10 in full spells 10 x 2= 20. in general, the tens are "solidifications" of the ideas of the units which they multiply. thus 50 is death, the force of change in its final and most earthy aspect. samekh is "temperance" in the tarot: the 6 has little evil possible to it; the worst name one can call 60 is "restriction" 61. ain, the negative. ani, ego. a number ra

ly the results, that is of service. we teach greek and latin, though nobody speaks either language. and thus i close: benedictus sit dominus deus noster qui nobis dedit scientiam summam. amen! we may now return to frater p.'s experiences. it will be remembered that he found yoga practices of any kind very difficult in the cold climate of his home; for he was now sufficiently advanced to need long spells of continuous concentration- very different from the early days of practice when twenty minutes in the morning and again in the evening sufficed fro the day. further, he had entered on the third stage of life, and from a brahmachari became a householder. it was in the course of the journey undertaken by him shortly after his marriage that occurred the event which we shall proceed to relate

ALEISTER CROWLEY EQ I 5

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

ALEISTER CROWLEY EQUINOX EQ I 1 2

handy in stafford street. but miracles may be performed in an extremity; and are. this brings us round in a circle; the miracle of the 75 knowledge and conversation of the holy guardian angel is only to be performed when the magus has rowed himself completely out; in the language of the tarot, when the magus has become the fool. but for my faith in the ritual dclxxi. i should be at the end of my spells. well? we shall see in the upshot. 1.25. i really almost begin to believe it will happen. for i lay down quite free of worry or anxiety (hugging myself, as it were) perfectly sure of him in the simple non-assertive way that a child is sure of its mother, in a state of pleased expectancy, my thoughts quite suppressed in an intent listening, as it were for the noise of the wind of his chariot

ch i behold is still more than sunlight. my eyes too are quite weak from the vision; i cannot bear the brilliance of things. the clock of the senate strikes; and my ears are ravished with its mysterious melody. it is the infinite interior movement of things, secured by the co-extension 135 of their sum with the all, that transcends the deadly opposites; change which implies decay, stability which spells monotony. i understand all the psalms of benediction; there is spontaneous praise, a fountain in my heart. the authors of the psalms must have known something of this illumination when they wrote them. 9.30. it seems, too, that this operation is transformed. i suppose it must read as a patchwork of most inharmonious colour, a thing without continuity or cohesion. to me, now, it appears from

ALEISTER CROWLEY EQUINOX EQ I 2 2

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 lash the last languor out of him? 20

ALEISTER CROWLEY EQUINOX EQ I 2 3

he natives cullen-rory, that is, the virgin mary's seal. the steward of the island hath one paid to him, his officer hath another; and this by virtue of their offices" in the hebrides, as in orkney, the seal is regarded not as an animal of the ordinary brute creation, but as one endowed with great wisdom, and closely allied to man. one of the old beliefs is that seals are human beings under magic spells. the seal was credited with being able to assume human form. while in human guise, he contracted marriages with human beings, and if we are to credit tradition, the maccodrums of north uist are the offspring of such a union. in former times the maccodrums were known in the western islands as "sliechd nan ron" or the offspring of the seals. as a seal could assume the form of a man and make h

ALEISTER CROWLEY EQUINOX EQ I 3 2

hat powerful but blind force in the form of taphthartharath. i conjure thee by the names of mahiel and onuel, they who rejoice. come forth unto us therefore, o taphthartharath, taphthartharath, and appear thou in visible and material form before us in the great magical triangle without this circle of art! and if any other magus of art, or any other school than ours, is now invoking thee by potent spells; or if thou art bound by thy vow, or thy duties, or the terrible bonds of the magic of hell; then i let shine upon thee the glory of the symbol of the rose and the cross; and i tell thee by that symbol that thou art free of all vows, of all bonds, for what time thou comest hither to obey my will! or if any other master or masters of the magic of light of the order of the rose of ruby and th

d seals and ensigns of our god: obey and fear them, o thou mighty and potent spirit, taphthartharath! behold our robes, ornaments, insignia and weapons: and say, are not these the things thou fearest? behold the magic fire, the mystic lamps, the blinding radiance of the flashing tablets! behold the magical liquids of the material basis; it is these that have given thee form! hear thou the magical spells and names and chants which bind thee! taphthartharath! taphthartharath! taphthartharath! taphthartharath! taphthartharath! taphthartharath! taphthartharath! arise! move! appear! 187 zod car eca od zodamerahnu odo kikal imayah piap piamoel od vaoan [if at this time that spirit be duly and rightly materialized, then pass on to the request of the mighty magus of art; but if not, then doth the

ALEISTER CROWLEY EQUINOX EQ I 3 3

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

ALEISTER CROWLEY EQUINOX EQ I 4 3

ciable, irrationapsychicable, inequilegijurable, immamemimomummable. such is its nature: without parts, places, or persons, plumes, or pell, having nor lungs nor lights nor hearts, but two in one and one in two. be he accurs d that disparts them now, or seemeth so to do! him will i pile the curses on; him will i hand, or saw him through, or burn with fire, who doubts upon this doctrine, hotototon spells the holy word otototon" the poor sir palamedes quells his rising spleen; he doubts his ears "how may i catch the beast" he yells. the smiling sage rebukes his fears"'tis easier than all, sir knight! by simple faith the beast appears. 46 by simple faith, not heathen might, catch him, and thus achieve the quest" then quoth that melancholy wight "i will believe" the hermit blessed his convert:

then, when sir palamedes came back to himself, the shrine was dark. cold was the incense, dead the flame; the slain babe lay there black and stark. what of the beast? what of the quest? more blind the quest, the beast more dim. even now its laughter is suppressed, while his own demons mock at him! 74 o thou most desperate dupe that hell's malice can make of mortal men! meddle no more with magick spells, sir palamede the saracen! 75 xxix ha! but the good knight, striding forth from set's abominable shrine, pursues the quest with bitter wrath, so that his words flow out like wine. and lo! the soul that heareth them is straightway healed of suffering. his fame runs through the land of khem: they flock, the peasant and the king. there he works many a miracle: the blind see, and the cripples w

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

from the essays of prentice mulford. reprinted from the "white cross library" with an introduction by arthur edward waite. third edition. contents_ god in the trees; or the infinite mind in nature. the god in yourself. the doctor within. mental medicine. faith; or, being led of the spirit. the material mind "v" the spiritual mind. what are spiritual gifts? healthy and unhealthy spirit communion. spells; or, the law of change. immortality in the flesh. regeneration; or, being born again. the process of re-embodiment. re-embodiment universal in nature. the mystery of sleep. where you travel when you sleep. prayer in all ages. the church of silent demand "the essays of prentice mulford embody a peculiar philosophy, and represent a peculiar phase of insight into the mystery which surrounds ma

ALEISTER CROWLEY EQUINOX EQ I 4

aos] the writings of truth234 the seeker after wisdom, whose bliss is non-existence, the devotee of the most excellent bh vani,235 the wanderer in the sams ra c kkra, the insect that crawls on earth, on seb beneath nuit, the purusha beyond ishwara: he taketh up the pen of the ready writer, to record those mysterious happenings which came unto him in his search for himself. and the beginning is of spells, and of conjurations and of evocations of the evil ones: things unlawful to write of, dangerous even to think of; wherefore they are not here written. but he beginneth with his sojourning in the isle of lanka:236 the time of his dwelling with m itr nanda sw mi.237 wherefore, o bh vani, bring thou all unto the proper end! to thee be glory- om. on the 6th of august p. landed in colombo, and o

ALEISTER CROWLEY EQUINOX EQ I 6 2

e, from the slippery steep, and narrow verge of crag-like agony, springs and folds over the world its healing wings. gentleness, virtue, wisdom, and endurance- these are the seals of that most firm assurance which bars the pit over destructions's strength; and if, with infirm hand, eternity, mother of many acts and hours, should free the serpent that would clasp her with his length, these are the spells by which to reassume an empire o'er the disentangled doom. to suffer woes which hope thinks infinite; to forgive wrongs darker than death or night; 54 to defy power, which seems omnipotent; to love, and bear; to hope till hope creates from its own wreck the thing it contemplates; neither to change, nor falter, nor repent; this, like thy glory, titan, is to be good, great and joyous, beautif

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

ALEX SANDERS THE KING OF THE WITCHES

rd for witchcraft. initi t:d male or femalemember ofwitchcraft group. magician, not necessarily a witch. 3lntrobuction since the dawn of history man has believed in miracles. the first tribesmen to discover the healing power of herbs, or to recognize clouds as the forerunners ofrain, were elected magi, or wise men. from this it was but a short step to divining the future and to the formulation of spells to increase fertility or destroy enemies. as long ago as the stone age the wise man of the tribe was dressed in an animal skin; he was called 'devil, which meant 'little god, and was worshipped by his followers as the chief god's representative. the earliest record of this custom is a palaeolithic painting found in a cave in the ariege district of southern france. it depicts a man clad in a

ied to tell the truth when he saw his mother being taken off to gaol, everyone would nod sagelyand agree that the poor child had been bewitched. nine women were condemned at leicesteron the evidenceofa single boy who claimed they had bewitched him, and at lancaster in 1612 the court accepted the evidence of a nine-year-old. not every witch denied the charges; many went into great detail about the spells they had worked, and were proud to be named. these same prisoners went to the gallows almost gaily, just as much martyrs to their religion as the early christians who were thrown to the lions. despite the vivid imagination of witnesses, the credulity of the public that encouraged them to believe the fantastic lies they were told, and the general fear of witchcraft, many judges refused to ac

stay for the night. could you put me up' alex was about to let him in but his sister was almost in tears 'you can't stay here' she said 'you've no business knocking on people's doors at three o'clock in the morning' offended, the friend went away leaving alex to comfort his sister 'i don't know if his visit was a coincidence' she said hysterically 'but i don't like it. you mustn't play about with spells ever again. you must stop all that, do you hear 'stop it' exclaimed alex 'i'm only just beginning' bitterly he gave a long recital of the self-denial he had practised over the years. and what good had it done him? no job, no wife, no money 'i've finished with stupidity now. i'm going to think of myself for a change. from now on i'm going to use the powers i can muster to work for me. i'm go

d a dish of water which he placed on the black antique dresser that his grandmother had left him. it had served her and her grandmother before her as a witches' high altar and now it served alex. by the light of candles he described a magic circle with his 34 sword, excludingjoan. when she made as if to speak he told her to keep quiet or get out. the air became heavy with incense as he worked the spells and recited the words that would lead him from white witchcraft to black 'by all the powers i command the demons to bring me wealth, riches, power' joan sobbed quietly, not understanding all that was going on but realizing that her beloved brother was bargaining for his soul with the devil and that, in the end, someone would have to pay. 35 5 rsewftcbeb for two days life went on as before

ered into lilliput, sat down before his miniature forest and began to outdoors, ma xine lies on the gro und while alex hold s the fith -fnh t) her breast so that she lljay breathe litl' into it via the cord witches dance naked round the circle to raise the power, while alex, in n ,iw, hold s his sword to the full 11lo()n k.w -5 57 call down the power-fearfully at first and then more boldly as the spells and incantations took hold ofhim. day and night, with only brief pauses in which to drink water and sleep sitting down, he continued, never doubting that he would achieve what he sought, but having no clue as to how it would materialize. then, on the last day, he heard a rushing sound in the air; he felt faint and giddy, and saw little ridges forming in the sand before him. obeying the inst

ALEXANDRIAN BOOK OF SHADOWS OCCULT

, for the craft must ever survive. so be it ordained. curses in the olden days when we had power, we could use the art against any who ill-treated the brotherhood. but in these evil days we must not do so. for our enemies have devised a burning pit of everlasting fire into which they say their god casteth all the people who worship him, except it be the very few who are released by their priest's spells and masses. and this be chiefly by giving monies and rich gifts to receive his favour for their great god is ever in need of money. 101. but as our gods need our aid to make fertility for man and crops, so is the god of the christians ever in need of man's help to search out and destroy us. their priests ever tell them that any who get our help are damned to this hell forever, so men be mad

idea. l the witches' wheel the eight paths notes l this is based on a diagram from "the alex sanders lectures, with a few obvious errors removed. the ways of making magic the [eight pointed asterisk] sign on the athame is said to represent, among other things, the eight paths which all lead to the center and the eight ways of making magic, and these are: 1. meditation or concentration. 2. chants, spells, invocations. invoking the goddess, etc. 3. projection of the astral body, or trance. 4. incense, drugs, wine, etc. any potion which aids to release the spirit. 5. dancing 6. blood control. use of the cords. 7. the scourge. 8. the great rite. you can combine many of these ways to produce more power. to practice the art successfully, you need the following five things: intention. you must ha

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

b. you have deep knowledge, ability to be inspired and mental clairaudience combined. when this is the case you have a rare and useful instrument for the aiding of humanity. inspiration originates on the higher levels; it presupposes a very high point in evolution, for it involves the egoic consciousness and necessitates the use of atomic matter, thus opening up a wide range of communicators. it spells safety. it should be remembered that the soul is always good; it may lack knowledge in the three worlds and in this way be deficient; but it harbors no evil. inspiration is always safe, whereas mediumship is always to be avoided. inspiration may involve telepathy, for the person inspiring may do three things: a. he may use the brain of the appointed channel, throwing thoughts into it. b. he

ALICE A BAILEY11 A TREATISE ON THE SEVEN RAYS VOLUME II ESOTERIC PSYCHOLOGY II

nt. individualisation, carried to its full, consummates as the integrated personality, expressing itself as a unity through three aspects. this expression of personality involves: 1. the free use of the mind so that focussed attention can be paid to all that concerns the personal- 8- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust self and its aims. this spells personality success and prosperity. 2. the power to control the emotions and yet have the full use of the sensory apparatus to sense conditions, to feel reactions, and to bring about contact with the emotional aspects of other personalities. 3. the capacity to touch the plane of ideas and to bring them through into consciousness. even if these are later subordinated to selfish purpose and i

of aspirants and disciples over the world? let us state what i see to be possible, and what can be done. if we each and all face the issue, deal with the opportunity presented on the basis of responsibility, and come to regard our world service in this crisis as a necessary part of our spiritual life, demanding from us, nevertheless, all that we have to give, plus that supreme extra effort which spells success in every case. this extra effort and this response to the demand for full cooperation, very few of us have yet given. if what is here set forth is true, and if what we know of world affairs gives in any way a true picture of the present world condition (and it is understated, if anything) then any intelligent man or woman can surely see that it is going to take the united sacrificin

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ng, in their own way and fashion, to deal with the situation. clear thinking, a clear appraisal of causes and a loving outgoing to all, should distinguish all disciples at this time. where this attitude does not exist, there is ever the danger of absorption into the vortex of hatred and separativeness and the divorcing of the person by this (even if only temporarily) from the vortex of love. this spells danger and glamour. the very fact that disciples are all so pronouncedly individual, intensifies their reactions, good and bad. i stand almost bewildered (did i not know and love human nature so well) at the little advance in loving thinking that some disciples have shown. it is time now, in the face of the difficulty and seeming inadequacy, to begin the intended group work, if such a begin

ARADIA GOSPEL OF THE WITCHES

st a little longer i mean the traditional kind, for asregards innate natural development of witchcraft and pure custom, we shall always have with us sor-ceresses, even as we shall have the poor until we all go up together.what is very remarkable, even to the being difficult to understand, is the fact that so much antiquetradition survived with so little change among the peasantry. but legends and spells in families ofhereditary witches are far more likely to live than fashions in art, yet even the latter have been keptsince 2000 years. thus, as e. neville rolfe writes: the late signor castellani, who was the first toreproduce with fidelity the jewellery found in the tombs of etruria and greece, made up his mind thatsome survival of this ancient and exquisite trade must still exist somewher

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 spirit, but claims to have the right, drawn from ahigher power, to compeleven the queen of earth, heaven, and hell to grant the request. give mewhat i ask, and thou shalt have honour and offerings; refuse, and i will vex thee by insult. socanidia and her kind boasted that they could compelthe gods to appear. this is all classic. no oneever heard of a satan

ion, it cannot but seemwonderful that so much classic beauty still remains in them, as, for instance, inlovely goddess of the bow!lovely goddess of the arrow!thou who walkst in starry heaven!robert browning was a great poet, but if we compare all the italian witch-poems of and to dianawith the formers much-admired speech of diana-artemis, it will certainly be admitted by impartialcritics that the spells are fully equal to the following by the bard i am a goddess of the ambrosial courts,and save by here, queen of pride, surpassedby none whose temples whiten this the world:through heaven i roll my lucid moon along,i shed in hell oer my pale people peace,on earth, i, caring for the creatures, guardeach pregnant yellow wolf and fox-bitch sleek,and every feathered mothers callow brood,and all t

s fabled that endymion, admitted to olympus,whence he was expelled for want of respect to juno, wasbanished for thirty years to earth. and having been allowedto sleep this time in a cave of mount latmos, diana, smittenwith his beauty visited him every night till she had byhim fifty daughters and one son. and after this endymionwas recalled to olympus. diz. stor. mitol.the following legend and the spells were given under the name or title of t ana. this was the oldetruscan name for diana, which is still preserved in the romagna t oscana. in more than one italianand french work i have found some account or tale how a witch charmed a girl to sleep for a lover,but this is the only explanation of the whole ceremony known to me.tana.t ana is a beautiful goddess, and she loved a marvelously hands

ll save a very few in italy, just as itis among the chippeway medas or the black voodoo. in the novel to the life of i settimanian aspi-rant is represented as living with a witch and acquiring or picking up with pain, scrap by scrap, herspells and incantations, giving years to it. so my friend the late m. dragomanoff told me how a cer-tain man in hungary, having learned that he had collected many spells (which were indeed subse-quently published in folklore journals, stole into the scholars room and surreptitiously copied them,so that the next year when dragomanoff returned, he found the thief in full practice as a bloomingmagician. truly he had not got many incantations, only a dozen or so, but a very little will go a greatway in the business, and i venture to say there is perhaps hardly

BLACK SERPENT1

he person you have no desire for your private religious beliefs to go beyond the conversation. 3. do not share your religion with the christians no matter how much fun you think it would be to scare them. 4. when people bring up religion or ask you about religion, politely tell them you make it a point to stay away from discussing religion and politics in the workplace. 5. do not threaten to cast spells on, or send demons after, co-workers. if you think you have been unjustly terminated due to your religious beliefs, and have kept good records of the incidents, you might consider contacting your lawyer, or the aclu. only a qualified professional can tell you whether or not you have a case. 11 are we headed for a theocracy? by geifodd ap pwyll the growing threat of a christian theocracy, an

BLAVATSKY H P ANTHROPOGENESIS

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 metropolis called khanoom, and make the tenth, kaimurath, identical with the hebrew adam. these kings answer to the ten antediluvian generations of kings as given by berosus. distorted as those legends are now found, one can hardly fail to identify them with the chaldean, egyptian, greek

s the work in question. and now it may be as well to remind the reader of that which was said of i a o, in our work "isis unveiled "no other deity affords such a variety of etymologies as jaho, nor is there any name which can be so variously pronounced. it is only by associating it with the masoretic points that the later rabbins succeeded in making jehovah read 'adonai- or lord, as philo byblius spells it in greek letters[[ieuo- ievo. theodoret says that the samaritans pronounced it jahe (yahra, and the jews yaho; which would make it as we have shown, i- ah- o. diodorus states that 'among the jews they relate that moses called the god iao' it is on the authority of the bible itself, therefore, that we maintain that before his initiation by jethro, his father-in-law, moses had never known

BLAVATSKY H P COSMOGENESIS

has come to mean with the greeks "mother" from the root ma (nurse, and even gave its name to the month of may, which was sacred to all those goddesses before it became consecrated to mary* its primitive meaning, however, was maya, durga, translated by the orientalists as "inaccessible" but meaning in truth the "unreachable" in the sense of illusion and unreality; as being the source and cause of spells, the personification of illusion. in religious rites the moon served a dual purpose. personified as a female goddess for exoteric purposes, or as a male god in allegory and symbol, in occult philosophy our satellite was regarded as a sexless potency to be well studied, because it was to be dreaded. with the initiated aryans, khaldii, greeks and romans, soma, sin, artemis soteira (the hermap

BLUE EQUINOX

most unlikely means have produced the best results; and indeed it is almost the definition of a true magical formula that the means should be unsuited, rationally speaking, to the end proposed. note, pray thee, that we are bound to teach .he must teach; but he may make severe the ordeals. this refers, however, as is evident from the context, to the technique of the new magick .the mantras and the spells; the obeah and the wanga; the work of the wand and the work of the sword. note, pray thee, the instruction in ccxx i:41-44, 51, 61, 63, k.t.l. on which we have enlarged in our tract the law of liberty, and in private letters to thee and others. the open preaching of this law, and the practice of these precepts, will arouse discussion and animosity, and thus place thee upon a rostrum whence

9 were the river and the birds. so close it swaddled me, and bound my being to the pure profound of its own stealthy intimacy, had artemis come panting by, silver-shod with bow and quiver hunting along the reedy river, and called me to the chase, i should have neither heard nor understood. or had zeus his dangerous daughter, aphrodite, from the water risen all shining, her soft arms open, all her spells and charms melted to one lure divine of her red mouth pressed to mine, i had neither heard nor seen nor felt the idalian. between my soul and all it knowledge of the universe of light and love, thought, being, nature, time and space, the mother.s heart, the father.s face, all that was agony or bliss, stretched an infinite abyss. all that behind me! but my soul, with no star left to point th

BOOK OF ENOCH

a, ramiel, kokabiel, tamiel, ramiel, daniel, ezeqiel, baraqiel, asael, armaros, ananel, zaqiel, samsiel, satael, turiel, yomiel, araziel. 6.8] these are the leaders of the two hundred angels and of all the others with them. 7.1] and they took wives for themselves and everyone chose for himself one each. and they began to go into them and were promiscuous with them. and they taught them charms and spells, and they showed them the cutting of roots and trees. 7.2] and they became pregnant and bore large giants. and their height was three thousand cubits. 7.3] these devoured all the toil of men; until men were unable to sustain them. 7.4] and the giants turned against them in order to devour men. 7.5] and they began to sin against birds, and against animals, and against reptiles, and against f

showed them the things after these, and the art of making them; bracelets, and ornaments, and the art of making up the eyes, and of beautifying the eyelids, and the most precious stones, and all kinds of coloured dyes. and the world was changed. 8.2] and there was great impiety, and much fornication, and they went astray, and all their ways became corrupt. 8.3] amezarak taught all those who cast spells and cut roots, armaros the release of spells, and baraqiel astrologers, and kokabiel portents, and tamiel taught astrology, and asradel taught the path of the moon. 8.4] and at the destruction of men they cried out; and their voices reached heaven. 9.1] and then michael, gabriel, suriel and uriel, looked down from heaven and saw the mass of blood that was being shed on the earth and all the

world, and blessed and praised! 9.5] you have made everything, and power over everything is yours. and everything is uncovered, and open, in front of you, and you see everything, and there is nothing that can be hidden from you. 9.6] see then what azazel has done; how he has taught all iniquity on the earth and revealed the eternal secrets that are made in heaven. 9.7] and semyaza has made known spells, he to whom you gave authority to rule over those who are with him. 9.8 and they went into the daughters of men together, lay with those women, became unclean, and revealed to them these sins. 9.9] and the women bore giants, and thereby the whole earth has been filled with blood and iniquity. 9.10] and now behold the souls which have died cry out and complain unto the gate of heaven, and th

BOOK OF DOOM

ence of the sounds is different from the sequence of the armanic runes. why this is so is to remain a mystery for the uninitiated person. no doubt we have to do here with the keys to powerful mantras that add greatly to the power of the system of the only authentic runes on the planet. you have to learn the symbols and the correct pronunciation of the letters for maximum effect of the mantras and spells that you use them for. the symbols of the letters of the infernal alphabet are only accessible to initiates of the o.a.i. note also that the first eighteen letters refer to the first three infernal realms. the number eighteen refers to the world crystal which has six facets on top, six facets in the middle, and six facets at the bottom. the eighteen spirits of these three infernal realms ar

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ractitioner or as one purely academically interested, then i welcome you. i hope you get as much out of this material as did my previous students- bright blessings raymond buckland san diego, california introduction lesson one 1 the history and philosophy of witchcraft history and development. persecutions. re-emergence. the philosophy of witchcraft. principles of wiccan belief. the power within. spells and charms. lesson two 13 beliefs deities; the god and goddess of witchcraft; reincarnation; retribution; between lives. your temple. your altar and its furniture. magick an introduction. lesson three 27 tools, clothing and names working tools; knife; marking in metal; sword; other tools; dress; jewelry; horned helmet. inscriptions. your witch name. lesson four 41 getting started rites of p

, always consider the wiccan rede. will your action harm anyone? if the answer is "yes. don't do it. more later. basically, constructive magick (for growth) is done during the waxing cycle and magick for destruction is done during the waning cycle. constructive magick would include such things as love, success, protection, health, fertility. destructive magick would include such things as binding spells, separation, elimination, now answer the examination questions for this lesson in appendix b 1. this lesson deals with beliefs. examine your present beliefs on reincarnation. do you have any past-life memories? 2. construct/draw an altar table. indicate what will be placed on it, and show their arrangement. altar 3. construct a diagram of a temple which would be ideal for your needs. indica

egyptian sun god, so that she might use it to make herself a goddess. she fashioned a serpent from the spittle ofra, and the earth on which it fell, and laid it in his path so that it bit him. he cried out for help from 'the children of the gods with healing words and understanding lips, whose power reacheth to heaven. and isis came with her craft, whose mouth is full of the breath of life, whose spells chase pain away, whose word maketh the dead to live 'ra told her how he had been stung while out walking and isis said, tell me thy name, divine father, for the man shall live who is called by this name 'ra told her many of the names by which he was known, all the time growing weaker. isis, however, refused to heal him, repeating "that was not thy name that thou speakest unto me. oh tell it

one else. now answer the examination questions for this lesson in appendix b important reminder 1. what magickal methods proved to be most effective for you? 2. relate some of your experiences, aftereffects, from working magick. 3. write out some of the chants that have worked well in your magickal endeavors. 4. draw a poppet that you will use in a ritual. what will you stuff it with. see charms, spells and formulas by ray malbrough (llewellyn) for more on poppets. 5. draw your altar arrangements for candle magick. what color candles do you use for specific workings? keep a log of the dates on which you have performed rituals and the results. watch for patterns in planetary influences, colors, days of the week, etc. 6. illustrate and explain how you construct your circle for magick work. 7

olor plates, softbound $12.95 herb magic video by and featuring scott cunningham herb magic, written by and featuring scott cunningham, gives the clearest view ever of how to do magic with herbs! watch scott prepare magical oils, sachets, incenses, and more, visit a large, working herb farm, learn to identify common herbs in their natural surroundings, discover and use the power of herb magic and spells secrets that are revealed here for the very first time, learn to make flower and herb essences, oils, and tinctures for use as magical tools, bath oils or perfumes. in this hour-long video, scott presents many recipes and spells which use herbs. on this tape scott gives specific, in-depth instructions on harvesting and preparing herbs for magical purposes. it is often easier to learn someth

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

er of ben the son and the sign of hearing? this thy body, o child of earth and sky, is truly the heavenly vision of the goodness of the eternal. this thy body is the palace of the king; this thy body is the manifested world of god and man; this thy body is the seamless robe of adonai. for 1 am thy lord, and the lord and his temple are one [2we wicca01.txt a practical guide to witchcraft and magic spells by cassandra eason contents [insert pic p005- book cover (front (back) scan/ edit notes introduction- the power of white witchcraft 1- the origins and practice of witchcraft 2- creating spells and rituals 3- beginning magick 4- gods and goddesses 5- candles, colours and the zodiac 6- herbs in magick 7- oils and incenses in magick 8- crystals and protective magick 9- healing magick 10- ritua

orn from a diary and left- along with scores of similar pleas- on an ancient pile of stones in the forest of broceliande in brittany. archaeologists say that this is the grave of a neolithic hunter, but local tradition says that in this forest dwelled vivien, the lady of the lake of arthurian legend, and that here, having seduced merlin in order to learn his secrets, she ensnared him with his own spells. the stone pile is known as merlin's tomb, and each year hundreds visit the site to thank the wizard or to ask for his aid. when i visited the tomb, prayers- written on scraps of paper or card- were squeezed into gaps in the stones or pinned to the tree that shelters the tomb. whatever the origins of the tomb, it has been transformed into a source of power. for this badly signposted spot, a

the mistakes or at least learning from them. confession may be good for the soul, but magick demands more than that: you've got to live with the consequences of your deeds, words and thoughts because the power of a blessing or curse may be even greater on the sender than on the intended recipient. you must also ensure that you cannot harm anyone in the process of getting what you want. if you do spells for revenge, then the effects will rebound on you threefold. effort and will-power magick is not like the magic a conjuror uses to bring a rabbit out of a hat: that kind of magic is just a trick, which relies merely on the art of illusion. white magick is much more than that. it is intensely exciting because it means that we can extend the boundaries of possibility, recalling the psychic po

eople who win even more money- although that does not necessarily bring happiness. casting your needs into the cosmos and trusting they will be met does work, but not if you are expecting magick to compensate for an unnecessary shopping binge. nor, after a period of overeating and no exercise, can you expect a miracle diet to work so that you shed a stone in two days while still eating chocolate. spells tend to work best when there is a genuine need, generated by real emotion and linked to determination on a practical level. the rules of magick magick is not beyond or above life, but a natural though special part of your world. it is about not leaving fate, your fate, to any guru or deity, but shaping it with your own innate power, the power that emanates from some higher being, goddess or

trusted not to betray the secrets, although the fires of the lughnassadh (the first corn harvest) continued in remote areas until well into the late nineteenth century and are being revived by pagans as community celebrations, especially in the usa. the secret family covens would pass the traditions down through the matriarchal line, usually by word of mouth. those who could write, recorded their spells and rituals in 'books of shadows- so-called partly because of the secrecy required to write and protect them. these were usually buried or burned with the witch on her death, or on rare occasions were handed on to the eldest daughter [insert pic p018- witchcraft in modern times seite 8 wicca01.txt by the late twentieth century in the usa, witchcraft had been recognised as a valid religion b

CHAOS MAGICK AND LUCIFERISM

his determines itself aos-the book of pleasure sigils may be constructed through several methods as the following; letter manipulations, from arabic, greek or otherwise. paintings and other abstractions of sight through art. musick and the creative act of sound production. letter manipulations can be a useful method of enfleshing desires, creating servitors or elementals or to cast hexes or witch-spells. the medieval system of magic and invocation used sigils in this form extensively and almost exclusively. this can be found in various grimoires from the grimorium verum to abramelin the mage. the demons, angels and other spirits are bound and called by their symbols and signs, from which they may be understood and communicated with via ritual and syntax. the medieval systems only understoo

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ave rise to the introduction of "magic" into that complex generally recognized as "religion" in black american experience. since few terms have prompted more disagreement than these two, it might be useful to clarify my own use of them. magic is a particular approach or attitude by which humans interact with unseen powers or spiritual forces. in contrast with religion, it is efficacious, with its spells, curses, incantations, and formulae. magic is used for specific, personal ends. it operates mechanically.as opposed to prayer, which is communal, devotional, and noncoercive "magic" notes a famous treatise by the nineteenth-century scottish classicist james george frazer "often deals with spirits" but "it constrains or coerces instead of conciliating or propitiating them as religion would d

legiance to conventional spiritual authorities (e.g, christian ministers, or members of black churches) while taking part in hoodoo, conjure, and\ 5\ root-working practices. take for example a former slave, self-proclaimed preacher, and healer in a 1930s texas community by the name of william adams. adams, as did others in his day, found in the christian scriptures a timeless collection of potent spells, charms, curses, and esoteric lore "there am lots of folks, and educated ones too, that says we-uns don't understand" he claimed" emember the lord, in some of his ways, can be mysterious. the bible says so" spiritual powers and supernatural abilities, he argued, were available to those who were divinely gifted or specially inspired by god.[8] this book considers other cases as well, such as

ld\ 15\ raise evil spirits, and a god-man who wore a charm, and could become invisible at any moment" another slave, known only as elihu, was recognized by witnesses as "an old and creditable member of the church" who was "as punctilious as a pharisee" in his own religious observances, according to one nineteenth-century writer. elihu, however, also placed great faith in charms, conjure, witches, spells, and his own gifts for the "miraculous cures" of animals and humans that he performed in the south carolina countryside. other black preachers of note explored equally eclectic spiritual venues. john henry kemp, a slave in mississippi, considered himself a loyal representative of the true primitive baptist church, who preached "one faith, one lord and one religion" kemp was also gifted with

ote a letter in 1878 concerning a well-known practitioner who was also a deeply religious woman "she had a special revelation from god" he remarked "as do all the conjure doctors i have ever heard of" similar statements characterize the beliefs of other african american conjure practitioners. when asked by a white professor where she had obtained her knowledge of divination and "tricking (casting spells, a conjure woman in alabama named seven sisters said "it's a spirit in me that tells.a spirit from the lord jesus christ. c i tricks in the name o f the lord" at the turn of the twentieth century chesnutt interviewed an aged conjure woman whom he described as a "dreamer of dreams and seer of visions" who was well versed in conjuring lore and explained that she was guided by jesus and "de sp

nst evil was often a church leader" in other cases, christian faith functioned as a weapon by which victims of affliction could defend themselves against supernatural harming specialists and their powers. this was aptly demonstrated in the remarks of a former slave in texas, who recalled how her grandfather, a "hardshell" baptist preacher, was sought out by church members who wanted him to "break spells" that had been placed on them with "de charms by the conjur doctor" this particular example underscores the ways that some african americans may have conceived of conjure practitioners and christian ministers as competing figures of spiritual authority.[36] yet not all the works of churchgoing conjurers were benign. a source from arkansas in the 1890s notes that a former slave was believed

COLLIER IRENE CHINESE MYTHOLOGY

hilosophy, taoism gradually grew into a religion. temples were built, and monks were given the task of overseeing these places of worship. the taoist heaven was soon populated with a ruler, the jade emperor, who was assisted by eighty gods and goddesses. likewise, hell was also ruled by an emperor, yen-lo, with a host of demons to oversee its functions. taoists became fascinated with immortality, spells, elixirs, alchemy, and magical powers such as flying and transformation (from one shape to another).1 fifteen centuries later, a government official named wu ch eng-en wrote a popular novel entitled journey to the west. the following myth retells the first part of that novel. it features the most well-known character in chinese folklore, the monkey king. his exploits demonstrate monkey s ta

is plan to depose the jade emperor, the ruler of heaven. the gods and goddesses gasped at his audacity and whispered among themselves in shocked tones. finally, the buddha stepped in. all the gods in heaven listened respectfully as he commanded the deities to stop fighting with monkey. then the buddha asked monkey why he wanted to replace the jade emperor. monkey replied that his own clever magic spells and fighting ability made him superior to anyone in heaven, including the jade emperor. monkey bragged about how he could transform himself into seventy-two types of animals, plants, and rocks. he boasted that his somersaults could take him through the clouds a hundred and eight thousand li to the end of the world. the buddha issued monkey a simple challenge. jump across my palm and heaven

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

passing over the l. this is osiris/christ energy united in unison through the qabalistic cross. let us be aware always that no banishings can be done in the vault. in addition, no invoking pentagrams or hexagrams can be made directly inside the chamber of the vault. thus, the altar must be re-charged outside the confines of the vault. next, four knocks are given with the words vibrated tkrp. this spells the word paroketh. paroketh is the veil of the vault of tiphareth and the hidden tabernacle. here, we begin to see our ancient light with our more ancient fraters and sorors as well as our rosicrucian link. the third adept is asked "what does the mystic name of our founder signify" he replies "the rose and cross of christ" this connects us to a strong christian symbol. let us, however, reme

CULTUS SABBATI

of cunning-men and wise women were broad and varied in form, but invariably rooted in pragmatic deeds of healing, love-magic, wortcunning, curing and cursing. where the practices of cunning-folk overlapped with those of the high ritual magic traditions, the calling of angels, the apparatus of astrology, and latin incantations were integrated into the magic of the everyday. notably, these rituals, spells and formulae employed the idiom of the predominant religious culture, namely christianity, often melding folk religiosity in a seamless blend unique to each individual practitioner. although ritual magicians and cunning-folk alike used christian formulae in their praxes, one could argue that this religious language was naturally the timely idiom of narration for magical rites. however, bene

nd it is from such a confluence that the present-day cultus of the so-called 'sabbatic craft tradition' emerges. cultus sabbati is a body of magical initiates who practise both solitary and collective rituals, whose lineal tradition/s descend, in both oral and textual forms, from surviving 19th century cunning-folk and ritual magic practice. it is not claimed that we practise the very same rites, spells and so forth of the 16/17th century cunning-folk, for it is the very nature of these things to change their form and manner. one must remember that rituals are ensouled with practise, that spirits as well as men and women pass on and teach the arte magical. as the generations pass, some lore remains constant, some does not- it changes, evolves and adapts according to time, need, and insight

to establish traditions with rites of initiation and formal induction. readers here are well -advised that the cultus sabbati and allied initiates of the tradition maintain a closed circle and according to long-standing custom, those who ask for entry are refused. initiation is by invitation only. where the spirits so will it, a path shall be found. the circle of the cultus sabbati holds dear the spells and customs which generations past have bequeathed. the use of psalms, biblical divination, oral customs of ritual praxis have remained with us, merging amidst a greater body of lore, some old, some new- yet all constant in vivification from the timeless wellspring of dream. for as time passes, the circle hearkens to the spirits patron to its heritage, and through dream and spirit-mediumshi

DAVID ICKE CHILDREN OF THE MATRIX

named after elizabeth 1st, the "virgin queen, is ludicrous. first of all, she was no more a virgin than madonna. the scythians were governed by priestess-queens, who tended to be older women. in 1954 five kurgans or "queen-graves" were found in southern russia at pasyryk. these priest-queens performed sacrifices and caught the blood in "sacred cauldrons, and went with the men into battle and cast spells for victory. this again fits with the edda texts and is almost certainly the origin of the witches in "shakespeare's" macbeth. in the celtic legends the cauldron is associated with the underground world and has been symbolically connected to the womb of the "death-goddess. using this theme, children of the bloodlines come "out of the cauldron- the womb of the women who carry "royal blood, t

DAVID ICKE THE BIGGEST SECRET

id that..it does no goodwhatsoever to ignore the reptilian component of human nature, particularly ourritualistic and hierarchical behaviour. on the contrary, the model may help usunderstand what human beings are all about.24 he adds in his book, the dragons ofeden, that even the negative side of human behaviour is expressed in reptilian terms, asin cold-blooded killer. sagan (the name in reverse spells the east indian reptilian gods,the nagas) clearly knew the score, but chose not to reveal openly what he knew. as thehuman foetus is forming into a baby it goes through many stages which connect withthe major evolutionary points in the development of the present physical form. theseinclude connections with non-primate mammals, reptiles and fish. there is a point inwhich the embryo develops

DEITUS

y accepted methods, be unchangeable. magic is the effect of the human mind to change events or situations in accordance with one s desire. the success of magic depends upon an unbending will, intense emotional desire, and absolute faith in the outcome. it also depends upon the proper timing, imagery, balance, direction, and secrecy about magical activities. many books have been written which give spells or rituals to acquire love, wealth, and power, but the ability to use these spells effectively cannot 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 wan

DEMONIC BIBLE

ional explanation for occult phenomena, magic offered an answer. as sixteen, he read the satanic bible by anton lavey. like many others who have been influenced by satanism, he did not become a satanist but, rather, realized that he had always been a satanist. while most authors of books on witchcraft were more occupied with showing how good and pure and spiritual they were and how un-satanic the spells they practiced were, anton lavey presented magic for what it was. in 1989, while attending the university of regina in saskatchewan, canada, mr. miller began to practice satanism. he had already spent close to eight years studying the occult but had only previously performed a few rituals. it was during this time that he began writing the demonic bible. he claims that a number of strange ev

d the work have been added while rituals which did not have any noticeable benefit have been discarded. having performed the rituals in this book countless times, i have been able to perfect the formula whereby the magician may attain knowledge and power beyond description. 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

der 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. the reason for this is that salt is a universal purgant. taking a bath in salt water will eliminate any psychic influence, either "positive" or "negative. this will remove any curse

agician may dedicate a lunar month to forming each of the alignments described in the demonic bible. the magician may adapt the demonic bible as he feels is appropriate so that it is harmonious with his past magical workings and comes naturally to him. the rituals of the demonic bible are similar to those of the necronomicon or the sacred magic of abramelin the mage in that, unlike a mere book of spells for love, power, wealth, or the destruction of one s enemies, the demonic bible presents a series of rituals that the magician can use to initiate himself. all of the rituals in the demonic bible form a single ritual working which the magician may spend a lifetime performing. the goal of the working is to symbolically open the gates of hell and become one with the forces of darkness. these

DIABOLUS

ole which each angel played differently depending on their individual personality and nature. eliphas levi is created with the creation of the sigil which was first indoctrinated by anton lavey in the 1960 s as the church of satan. this image appeared in 1961 in a french book entitled "histoire en 1000 images de la magie. this sigil, which is composed of the goat head within an inverse pentagram, spells samael and lilith in the circle, representing the two daemonic forces which are antinomian in nature. what encircles and surrounds the three (samael, lilith and the goat head, or what rabbis could call cain) is the lvythn, which is spelled from the bottom counter clockwise, with the hebrew letters lamed, vav, yod, tav, nun. this is indeed a sigil of personal power used by satanists and luci

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

the protector and keeper of the sword of fire and of heaven. commander of the armies and legions of heaven" microcosm: the lesser world, man, which in the middle ages was believed to correspond in every respect with the greater world, the macrocosm (q.v. this correspondence was used to explain many magickal effects. mote: an old english word meaning "must" frequently used at the end of rituals or spells in the expression "so mote it be" moto: a magickal name or expression, usually in latin, greek, or hebrew. magicians choose one for themselves as a representation of what they magickally represent. this has been the practice of many magickal orders, including the hermetic order of the golden dawn [g.d (q.v; the argentium astrum [a.a (q.v; the ordo templi orientis [o.t.o (q.v; the order of t

DION FORTUNE MYSTICAL QABALA

ct" the "designing" of the representations. the things represented remain constant. the conditions of the material world cannot therefore be arbitrarily disposed of, even by the highest spiritual force, as is believed by those who pray to god to intervene on their behalf, healing their diseases or giving rain upon earth; neither can they any more be influenced by the most powerful wizard with his spells. the only approach to malkuth is through yesod, and the approach to yesod is through hod, where the "representations" are "designed" let us once and for all disabuse our minds of the idea that spirit can work directly upon matter; it never does so. spirit works through mind, and mind works through the 'ether; and the 'ether, which is the framework of matter and the vehicle of the life-force

DION FORTUNE PSYCHIC SELF DEFENSE

the third and fourth generation. no novelist, deriving his ideas of ancient egypt from an encyclopedia article on egyptology and some photographs, would have dared stretch the long arm of coincidence anything like as far. the egyptians attached great importance to the preservation of the physical body. the tombs of great men, as is well known, were protected by means of what are popularly called spells, and the power and scope of egyptian magic are things that very few people realise. the modern student of occultism who reads iamblichos on the egyptian mysteries, will have a surprise. in most cases, however, the purchaser of egyptian curios has nothing to fear; the worst that they will yield to psychic investigation is a vision of labour disputes in a mass- production factory. i have, how

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

nds raised in adoration. the following is a translation of the louvre text (1) chapter of coming forth by day and of passing through the ammahet (2 "homage to you, o ye lords of kas, ye lords of right and truth, infallible, who shall endure for ever and shall exist through countless ages, grant that (3) 1 may enter into your [presence. i, even i, am pure and holy, and i have gotten power over the spells which are mine. judgment (4) hath been passed [1. a variant gives the reading (naville, todtenbuch, bd. il, bl. 84. for the situation of the pool, see brugsch, dict. g og, p. 359. 2 the following lines of text form the xxist chapter of the sa te recension of the book of the dead. see lepsius, todtenbuch, plate xiv; and pierret, le livre des morts, p. 91. 3 compare. 4 the chapter which lepsi

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ee objects distant in time or place. one other story concerning the magician is worthy of record. about to leave home for a short time, he entrusted his wife with the key of his museum, warning her to permit no one to enter. but a curious boarder in their house begged for the key, till at length the harassed hostess gave it to him. the first thing that caught the student s attention was a book of spells, which he began to read. a knock sounded on the door. the student took no notice, but went on reading, and the knock was repeated. a moment later a demon entered, demanding to know why he had been summoned. the student was too terrified to make reply, and the angry demon seized him by the throat and strangled him. at the same moment agrippa entered, having returned unexpectedly from his jou

him off. from merlin, arthur received much good advice, both magical and rational. merlin was present when the king was gifted with his magic sword, excalibur, which endowed him with practical invulnerability, and all through his career merlin was deep in the king s counsels. merlin s tragic imprisonment by the lady viviana, who shut him up eternally in a rock through the agency of one of his own spells, removed him from his sphere of activity at the arthurian court, and from that time the shadows were seen to gather swiftly around arthur s head. innumerable are the tales concerning the knights of his court who met with magical adventures, and as the stories grew older in the popular mind, additions to these naturally became the rule. of note is the offshoot of the arthurian epic, known as

the people, charged the animal with them, and allowed him to be led into the desert and set free. and the people, having left the care of their iniquities to the goat of azazel. also known as the scapegoat.return home with clean consciences. according to milton, azazel is the principal standard bearer of the infernal armies. it was also the name of the demon used by mark the heretic for his magic spells. azer an angel of the elemental fire. according to some accounts, azer is also the name of the father of zoroaster, legendary author of the zend-avesta, the sacred work of the ancient persians. azoth (or azoch) name given by ancient alchemists to mercury, also known as astral quintessence, flying salve, animated spirit, ethelia, and auraric. the term also implied the essential element of th

is head-band, the body is a sun-fish full of stars, the base of his feet are claws, the sole of his foot has no heel; his name is sassu-wunnu, a sea monster, a form of ea. ea was the great magician of the gods; his sway over the forces of nature was secured by the performance of magical rites, and his services were obtained by humankind, who performed requisite ceremonies and repeated appropriate spells. although he might be worshipped and propitiated in his temple at eridu, he could also be conjured in reed huts. the latter indeed appear to have been the oldest holy places. in the deluge myth, he makes a revelation in a dream to his human favorite, pirnapishtim, the babylonian noah, of the approaching disaster planned by the gods, by addressing the reed hut in which he slept: o, reed hut

lable on the internet at http//www.krsna.com. backward masking a technique claimed to be used in some rock music (especially heavy metal) in order to convey secret, destructive messages. some conservative evangelical christians have claimed that various words and sentences in rock music songs indicate satanic messages when played backwards. reversed rituals are a traditional aspect of black magic spells. the belief in backward masking rests largely on an understanding of subliminal perception, the ability of the brain to take in and store information quite apart from any conscious realization that the information is being received. while a certain amount of subliminal learning seems possible, the idea of backward masking carries the idea to an extreme by suggesting that the brain can recei

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

e man with a tail, creeping on all fours toward a grazing bison. these artifacts strengthen the theory that late paleolithic art had its origin in magic beliefs and practices.that hunters carved on the handles of weapons and implements, or scratched on cave walls, the images of the animals they desired to capture.sometimes with the secured cooperation of demons and sometimes with the aid of magic spells. a highly developed magic system existed in ancient egypt, as in babylonian (see semites) and other early cultures. from these cultures the medieval european system of magic is believed to have evolved. greece and rome also possessed distinct magic systems that were integrated into their religious practice and thus, like the egyptian and babylonian rituals, were preserves of the priesthood

ted with these, to a lesser degree, is magic gesture, usually introduced for the purpose of accentuating the spoken word. gesture is often symbolic or sympathetic; it is sometimes the reversal of a religious rite, such as marching against the sun, which is known as walking widdershins. the method of pronouncing rites is also of great importance. archaic or foreign expressions are usually found in spells both ancient and modern, and the tone in which the incantation is spoken is no less important than its exactness. rhythm is often employed to aid memory (see also mantra) the magician in early society the magic practitioner, a term that includes the shaman, medicine man, piage, and witch doctor, held his or her position by hereditary right; by an accident of birth, like being the seventh so

periments (with jan kappers, a. h. de jong, and f. v. d. berg) to test clairvoyance quantitatively. he also studied the question of evidence for reincarnation. sources: pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. malachite a precious stone (a variety of topaz) of basic copper carbonate. folklore held that it preserved the cradle of an infant from spells. malachy prophecies st. malachy o more was a medieval bishop who is said to have foretold the succession of 112 popes, from celestinus ii (1143) until the final pope in the future yet to come. these predictions were in the form of a long series of latin character mottos instead of actual names, and there is still scholarly doubt as to whether the prophecies really emanated from st. malachy

s refers to various magical and divinatory beliefs and practices, beginning with astrology, tarot, palmistry, numerology and other divinatory arts and especially including various forms of spirit contact. spiritualism (and the various forms of mediumship, magic, and witchcraft. it also applies to specific practices such as the prediction of the future, exploring past lives (reincarnation, casting spells, and psychokinesis (mind over matter. the word exists as a derogatory label tending to denigrate and marginalize those against whom it is used. those interested in the paranormal have often taken pains to isolate selected encyclopedia of occultism& parapsychology. 5th ed. occult 1135 areas of paranormal activity and separate them from other areas, which are left to the occult. modern practi

citing continuing paranormal phenomena as evidence of survival. in pre-modern cultures occultism was an integral part of a religious worldview deriving from the mystery, wonder, and fearfulness of the environment in which human beings found themselves. by the middle ages, the occult had been separated from its religious base and competed with the dominant religious belief and practice. the magic spells and rituals of the middle ages contain popular practices of pre-christian religions in the mediterranean basin. one s opinion of the validity of the occult and the meaning of claimed paranormal phenomena depends in large part upon one s philosophical or religious viewpoint. from the early nineteenth century on, the successes of science and technology in achieving apparent miracles led to th

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

nned beings, had been especially active. this group had been monitoring human activities for twentyfive thousand years and had manipulated our religious beliefs. in his book ufo crash at aztec (1986, william s. steinman reports another alleged 1948 incident, this one involving a physician from bishop, california, named claude e. steen, sr (elsewhere in his book steinman gives the year as 1949 and spells the last name steene) a member of a special military unit contacted steen and led him and his nurse to a location where an alien was being kept alive. it was in a chamber with a controlled environment. the being appeared to be some kind of reptile. its appearance so upset the nurse that she said it looked like something from the pits of hell. on july 23, 1952, a colorado newspaper, the pueb

FAUST

rmore; i ve not yet hurt him in the least. thou lt hear me longer conjure thee stronger! art thou, fellow, one that out of hell has run? then see this sign! before which incline black cohorts e er! it swells up now with bristling hair. thou reprobated, canst rede his token? the ne er-originated, the never-spoken, who every heaven has permeated, he! wantonly immolated! behind the stove, held by my spells, like an elephant it swells, and all the space it fills complete. in vapour it will melt away. mount not up to the ceiling! lay thyself down at thy master s feet! i threaten not in vain as thou canst see. with holy fire i ll shrivel thee! do not await the light thrice radiate! do not await the strongest art at my command! mephistopheles steps forth from behind the stove while the vapour is

r delight, is that not so? mephistopheles omniscient am i not, yet many things i know. faust though, from the frightful frenzy reeling, a sweet, familiar tone drew me away, though what remained of childlike feeling was duped by echoes of a happier day, i now curse all that, round the soul, enfolds it with dazzling lures and jugglery, and, banned within this cave of sorrows, holds it with blinding spells and flattery. cursed, before all, the high adherence to some opinion that ensnares the mind! cursed be the blinding of appearance that holds our senses thus confined! cursed be dissembling dream-obsessions, the fraud of fame, a name s enduring life! cursed all that flatters as possessions, as slave and plough, as child and wife! cursed too be mammon, when with treasures he stirs us on to de

ight of stone may they suffice, since two could bear a mighty edifice. architect so that s antique! i can t say i would praise it; top-heavy, clumsy, is the way to phrase it. rude is called noble, awkward great; far more i love slim shafts that boundless soar. high pointed arches lift the soul on high, such edifices most do edify. astrologer receive with reverent awe star-granted hours by magic s spells enthralled be reason s powers, and in its stead, arising far and free, reign glorious, daring phantasy! what you desired so boldly, be it now perceived; it is impossible, therefore to be believed. faust rises to view on the other side of the proscenium. astrologer in priestly robe and wreathed, a wonder-man! who ll now fulfil what he in faith began, a tripod with him from the depths below

kly heard? hath my prayer to yonder sphere the ordered course of nature stirred? and greater, ever greater, draweth near the goddess throne, her full-orbed sphereto gaze upon, appalling, dire! and ruddier, redder glows its fire. no nearer! threatening orb, i pray, lest thou wilt sweep us, land, and sea away! thessalian witches? can it then be true that thee once from thy proper path they drew, by spells of impious magic sung, and fatal gifts from thee so wrenched and wrung. the brilliant shield, behold, it darkles! and now it splits and flares and sparkles! what clattering! what hissing yonder! and midst it what wild hurricane and thunder! humbly i kneel here at thy throne! forgive i have invoked it, i alone! he throws himself on his face. thales what has this man not seen and heard! i kno

ted right! mephistopheles oh, shame! they ll call me now hermaphrodite! the phorkyads what beauty in the sisters triad new! we have two eyes, our teeth are two. mephistopheles from all eyes i must hide this visage well to fright the devils in the pool of hell. exit. rocky coves of the aegean sea moon tarrying in the zenith. sirens [couched around on the cliffs, fluting and singing. if of yore, by spells nocturnal, did thessalian hags infernal draw thee down, a crime intending, gaze thou where night s arch is bending down with calmness never-ending on the billowy, twinkling ocean, and illumine the commotion rising from the billowing sea! to thy service vowed are we, lovely luna, gracious be! nereids and tritons [as wonders of the sea. with a louder, shriller singing, through the breadth of

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

or in the body of the world, which correspond to the reasons or depend on them, or are formed by them. if these material forms degenerate they can be reformed in the "middle place, presumably by manipulating the next highest forms on which they depend. there are congruities between the "reasons" in the soul of the world and the lower forms, which zoroaster called divine links and synesius, magic spells. these links depend not so much on stars and demons as on the soul of the world, which is everywhere present. wherefore the "more ancient platonists" formed images in the heavens, images of the forty-eight constellations, twelve in the zodiac, and thirty-six outside it, images also of the thirty-six "faces" of the zodiac. from these ordered forms depend the forms of inferior things. ficino

g in whose likeness it is made" we seem to have here the two main topics of which ficino is speaking, but put in a different order, which makes the thoughtsequences a little clearer (1) how the ancient sages who understood the nature of the all drew down divine beings into thenshrines by attracting or securing a part of the soul of the world. this corresponds to ficino's mention of magic links or spells, described by zoroaster or synesius, which are congruities between reasons in the soul of the world and lower forms. ficino follows this by the mention of star images, as though these were a part of the magical linking system, and indeed stating that from the ordering of these celestial images the forms of lower things depend (2) the outline of neoplatonic theory which ficino puts before th

FRATER U D PRACTICAL SIGIL MAGIC

the chapter gbut how does it work? h we will take a closer look at time factors and control of success. thus, you should try for a proper balance between wishy-was 22/ practical sigil magic a sen up with a writ and tence of desire of the gthis my wish to be rather well h format is somewhat too vague, for even if the sigil did produce the desired success, you probably would not become aware of it, spells for winning in a lottery in which you strive to fix the exact amount of money to the third decimal place will, due to information overload, force your whole system to collapse. at best, nothing will happen at all; at worst, however, the bailiff might suddenly turn his/her calculator. but, here again, personal experience is better than a thousand cookbooks. incidentally, it is advisable (at

ll have to be alone when using it, unless you are lucky enough to live with people who are in sympathy wit e completely eaf. anyone familiar with mantra systems will be aware of the tonation (the so-called gjapa-mantra h: loud, low, and s onsidered to be the ghighest h form of mantra working and is mber of different antra techniques. incidentally, it seems more than likely that some of e medieval spells were constructed in the same, or at most of the anded-down formulas are little else than mutilated church ematria or have been received as a grevel this is h your magical gquirks, h or ar d fact that there are generally three stages of mantra in ilent (or mental) intonation. the mental intonation is c quite complicated. these hints, however, should enable you to experiment with quite a nu m

ying form. but do not, i repeat, do not try to control the process consciously! repeat this procedure with the other segments of the sentence. let us assume that eventually you obtain the results of figure 25. 80/ practical sigil magic figure 25 the alphabet of desire/ 81 you probably have noticed that these examples bear a certain resemblance to signatures and glyphs known from medieval books of spells. perhaps, then as today, people were fond of employing the technique of automatic writing for their construction. you should keep the sigils obtained by this method in a special gdictionary h for later use. 2nd example suppose that some time later you wish to get a proper job (perhaps for the time after your examination, which you have, of course, passed. however, you don ft want to specify

FREEMASONS SATANISM AND SYMBOLISM

way [gary jennings, black magic, white magic, eau claire, wi, the dial press, 1964, p. 51. also harry e. wedeck, treasury of witchcraft, new york, philosophical library, 1961, p. 135] the hexagram is used to conjure up demons, making them appear in this dimension to do the bidding of the witch. doc marquis (former illuminist satanist) confirms that hexagrams are used to call forth demons to place spells and curses on the intended victim. the word "hex" comes from this practice. the hexagram is also a symbol of the sex act and reproduction. masonic author, albert g. mackey provides us with the occult explanation in his book, the symbolism of freemasonry [p. 195, 1869 a.d] the triangle pointing downward "is a female symbol corresponding to the 'yoni' and the upward pointing triangle is the m

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

s good in a magician.tocharles williams, however, simon magus was the anti255 thesisofgood, and the one true black magician in his novels is duly called simon the clerk. he it is who seeks world dominion in william's last novel,allhallowseve(1945),and he uses a central theme of the golden dawn system, the utterance of wordsofpower:his books and divinations had told him, and the lesser necromantic spells he had before now practised on the dead had half-shown him, what he might expect to see.ashe approached after the graded repetitions, the greatest and most effectiverepetition-andthe very centre of that complex singlesound-heexpected, visible beforehim,the double shape; the allbutdead body, the allbutfree soul. they would be lying in the same space, yet clearly distinct, and with the final

GILBERT THE MAGICAL MASON

upon his marriage, and indeed at the beginning of each year, for a forecast of the future, and the lamas also lay down the remedies for the evils they foresee. there are priests also of commoner sort always ready to make a casual divination on any matter by means of cards, beads, pebbles or dice, or by the shoulder-blade bones of sheep; and in general the process is accompanied by the chanting of spells and the recitation of words of power. many well-to-do families keep and use a small divining hand-book called amo-pechato which reference is constantly made. shamanism this old religious system of ancient mongol races, of north american indian and of the races living in north polar regions, the esquimaux and the laplanders, provided a system of divination, which has been known for several c

ory the sixth, 1044; benedict the ninth, 1047; gregory the seventh, 1085; and john the twentieth, 1276, were charged with magical practices, with divinations, and the practice of alchemy. although the roman catholic church in four of the minor church councils forbade the practice of divination to the christian laity, yet pope innocent the first specially permitted the clergy of tuscany to perform spells.theold romansorteswere condemned by the church as abominable pagan heresies and as being appeals to satan rather than to god, yet when these arts were at times performed by the christian priests they were deemed permissible and were calledsortessanctorum.saint augustine confessed he had practised divination by casting lots, and he wrote that he did not disapprove of this manner of learning

GILBERT THE SORCERER AND HIS APPRENTICE

torms might be raised, and boats wreckedinrnuchthe same manner as the beneficent rain might be invoked in time of drought in the nile valley; and again 267by material actions, coupled with appropriate. words. isabel goudie employed a wetcloutbeaten with a wooden beetle. and the words as quoted by the witches were often a degraded corruption of psalms and church rituals. the evil against which the spells were directed. wasthatwhich was obnoxious to the witch herself; the enemies devoted to the powers ofill,and ceremonially cursed, were those who had offended her. the good sought was -the gratification of her own passions, the product of selfishness, envy ,malice, spite, jealousy, or the like, often developing into the pure delight in doing. harm for the pleasure of cruelty. in. the accurate

. on another interview i asked her whether a cow's milk could be drawn off without touching the cow, and she said of courseitcould, it only needed a rope plaited backwards, laid between the cow's hind legs and out at the byre door. you could then milk the end of the rope. only itwitchcraft145must be done in the devil's name. this was, as students of pitcairn will recognize, one of isabel goudie's spells, and it was very interestingtofind it still in active use. many of the farmers used to pay a regular subsidy to this witch to secure immunity from her spells, and overlooking, and i was assured that no misfortune ever came to those who thus bought her favour.inyoung'shistoryofelgina case is mentioned of an honest farmer who was advised to offer a burnt offering to the devil for protection a

nd the details seemed to have been well preserved. itwasonce a month in the dark of the moon that he set up each stone walking round thrice widdershins and crying to thel:>evilto .curse and blast the man's life. he also baptized the stone in the devil's name with water from a certain spring, said to. be the haunt of evil spirits. where he got the ritual from no one knows. i believe there are some spells somewhat similiar in thegrimoire.i asked whether the curses had taken effect 'the man i was told had fallen off a roof and broken his l1eck, and the girl had died with her first child. the curser raarried soon after this,buthe was a miserable man all his life, haunted with gloomy forebodings, and died more or less insane. i know not whether the stones still stand. probably110t.the family ha

nion. yet at times annaic could lay a deadly powder at the door of an enemy, on whom unlooked for misfortune fell suddenly and irresistibly. the student of witchcraft who desires to understand its rationale must seek far and wide. gathering traces in many different countries he will find his examples in as many different stages of development, and will be able to trace the same spirit in all. the spells in vogue in scotland or in england three hundred years ago, and of which we find perhaps only a few obscure traces existing to-day, may be much more clear and definite in brittany or the channel islands. others again still farther afield. when i was writingthedeviz'smistressi found in the confession of isabel goudie distinct traces, but no more, of the 'moon paste. but what it was, and how

be used for good, is potent for evil also, given the evil will.theconfessions of many of the medieval witches leave no doubt that something like this was the origin of much of the old world witchcraft, and it is to be noted that in nearly every case where we get anything like a full confession, it was the discovery of the power to affect another person that gave the first impetus, the learning of spells and rituals came after.witchcraft rituals153this is the reverse of the popular belief that the would-be witch was taught formulae by the devil, or by some more advanced student of the mysteries, and forthwith began to play withbogles,i once asked a friend who had very considerable psychic powers whether there were any rules for the attainment of these, and he replied 'the first and most ess

GILBERT R A CHAOS OUT OF ORDER THE RISE AND FALL OF THE SWEDENBORGIAN RITE

vol. 39, no. 7, 1st may 1870, pp. 222 223; freemasons chronicle, 6th march 1886, pp. 146 148: jacob norton, the so-called swedenborg rite. what casts considerable discredit upon mr. beswick s book is the specimen he give of the instructions which characterize the new york swedenborgian rite19[19. the anonymous reviewer was especially irritated by beswick s derivation of the word phremason (as he spells it) from two ancient words, phre or pi-re, the light, and mason, to search, or feel for blindly. our ancient brethren meant by this significant title, that a phremason is a poor blind candidate, or one in darkness, who is feeling his way in search of light 20[20. for the reviewer, a more utterly preposterous and absurd etymology was never invented. and, he concludes, if the teachings of the

GOETIA LUCIFERIAN

s no true form. he commands 19 legions of spirits and gives good servants. ronove inspires the knowledge of languages, magical and otherwise. he is a great earl and marquis whom inspires a comprehension of learning within the circle. ronove is an excellent familiar which brings instinctual knowledge via waking and dreaming of the alphabet of desire, the language of the subconscious which empowers spells and talismans. b berith berith is a great spirit who appears as a medieval european soldier, clothed in red whom rides upon a crimson horse. upon the head of berith rests a gold crown. berith is a divinatory spirit who brings visions in dreams, which are revealed as images to the magician. berith governs 26 legions of spirits. in an initiatory context, berith may be a tool in the understand

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

place. however, her evil brother set, out hunting in the marshes, discovered the coffer, opened it and, in a mad fury, cut the royal corpse into fourteen pieces which he scattered throughout the land. once more isis set off to save her husband. she made a small boat of papyrus reeds, coated with pitch, and embarked on the nile in search of the remains. when she had found them she worked powerful spells to reunite the dismembered parts of the body so that it resumed its old form. thereafter, in an intact and perfect state, osiris went through a process of stellar rebirth to become god of the dead and king of the underworld from which place, legend had it, he occasionally returned to earth in the guise of a mortal man.5 although there are huge differences between the traditions it is bizarr

investigation had not been an ambition to increase his vast personal wealth but a desire to gain access to a storehouse of ancient wisdom and technology which he believed to lie buried within the monument. in this repository, according to age-old tradition, the pyramid builders had placed instruments of iron and arms which rust not, and glasse which might be bended and yet not broken, and strange spells. 9 9 john greaves, pyramidographia, cited in serpent in the sky, p. 230. graham hancock fingerprints of the gods 288 the great pyramid: entrance and plugging blocks in the ascending corridor. graham hancock fingerprints of the gods 289 the great pyramid: detail of corridors, shafts and chambers. but ma mun and his men found nothing, not even any down-to-earth treasure and certainly not any

ncock fingerprints of the gods 288 the great pyramid: entrance and plugging blocks in the ascending corridor. graham hancock fingerprints of the gods 289 the great pyramid: detail of corridors, shafts and chambers. but ma mun and his men found nothing, not even any down-to-earth treasure and certainly not any high-tech, anachronistic plastic or instruments of iron or rustproof weapons. or strange spells either. the erroneously named queen s chamber (which lay at the end a long horizontal passageway that branched off from the ascending corridor) turned out to be completely empty just a severe, geometrical room.10 more disappointing still, the king s chamber (which the arabs reached after climbing the imposing grand gallery) also offered little of interest. its only furniture was a granite c

e pharaohs whose bodies they were supposed to house. this was exceptional. no other proven burial place of any egyptian monarch had ever been found undecorated. the fashion throughout egyptian history had been for the tombs of the pharaohs to be extensively decorated, beautifully painted from top to bottom (as in the valley of the kings at luxor, for example) and densely inscribed with the ritual spells and invocations required to assist the deceased on his journey towards eternal life (as in the fifth dynasty pyramids at saqqara, just twenty miles to the south of giza.)19 why had khufu, khafre and menkaure done things so differently? had they not built their monuments to serve as tombs at all, but for another and more subtle purpose? or was it possible, as certain arab and esoteric tradit

ges (as one would have expected in remote prehistory) but, paradoxically, by men and women whose minds had been enlightened by a scientific understanding of the cosmos. the overall picture was equivocal: there were genuinely primitive elements locked into the pyramid texts alongside the loftier sequences of ideas. nevertheless, every time i immersed myself in what egyptologists call these ancient spells, i was impressed by the strange glimpses they seemed to afford of a high intelligence at work, darting from behind layers of incomprehension, reporting on experiences that prehistoric man should never have had and expressing notions he should never have been able to formulate. in short, the effect the texts achieved through the medium of hieroglyphs was akin to the effect the great pyramid

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

e creativity (literally "vrelp is a supreme vessel in which to. visit the sun. the vrelp is obedient to divine law, not to human society. in fact, he is often considered a renegade or eccentric by society and has historically been feared and shunned through misunderstanding. he is portrayed as the evil wizard with a pointed hat and flowing beard who speaks in ambiguities and casts curses and evil spells on the townfolk at a whim. middle age literature has stereotyped him into either a witch or warlock depending on sex. because 2 5 8 259 he/she is always speaking against christianity, he/she is 'ipso facto' evil. the truth, as is often the case, is not what it seems on the surface. the vrelp is equivalent to an exempt adept( the adeptus exemptus of the golden dawn. as such he (or she as the

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

e dreamt of, which sits upon it as new whitewash on old ruins, contriving with a couple of dabs to wipe out all the charm. astonishing are the various shapes its identity assumes. xiv peeface. additional adornments spring up on ground where we least expect it; but it is not in every soil that it thrives luxuriantly, here and there it shews scanty or shy; it is sure to be vigorous where rhymes and spells abound in it. the heaviest crops seem to be realized by those collections which, starting from a district rich in legend, glean cautiously from the surrounding neighbourhoods, without straying far from its limits; thus otmar's harz-sagen found a favourable field, which is probably worth going over a second time within the like modest bounds. among collections that have lately come to light

nes. sacred hills and fountains were re-christened after saints. xxxvl peeface. to wliom their sanctity was transferred; sacred woods were handed over to the newly-founded convent or the king, and even under private ownership did not altogether lose their longaccustomed homage. law-usages, particularly the ordeals and oath-takings, but also the beating of bounds, consecrations, image-processions, spells and formulas, while retaining their heathen character, were simply clothed in christian forms. in some customs there was little to change: the heathen practice of sprinkling a newborn babe with water (vatni ansa p. 592, dicare p. 108, line 5) closely resembled christian baptism, the sign of the hammer that of the cross, and the ei-ection of tree-crosses the irmensuls and world-trees of paga

ure will avenge any depreciation of the olden time. my gleanings i bequeath to him who, standing on my shoulders, shall hereafter get into full swing the harvesting of this great field. jacob grimm. berlin, 28th april, 1844. contents vol. iii. chapter xxx. poetry xxxi. spectres xxxii. translation. xxxiii. devil. xxxiv. magic. xxxv. superstition xxxvi. sicknesses. xxxvii. herbs and stones xxxviii. spells and charms index. pages 899 912 913 950 951 983 984 1030 1031 1104 1105 1147 1148 1189 1190 1222 1223 1249 1251 127g chapter xxx. poetry. maei'e however means not only fama, but fabula; and here some other and more interesting personifications present themselves. we perceive that the existence, organization and copiousness of poetry, as of language itself, reach back to a remote antiquity

hot up in one year, and has not a speck of old wood in it; it must stand so that the sun from east and west shines through the fork, else it is no good. he that would gather it walks in silence to the shoot, between 3 and 4 in the morning of a sunday in full moon, turns his face to the east, bows three times to the shoot, and says' god bless thee, noble spray and summer's bough' then follow seven spells, given in the meckl. jb. 5, 1 10 7. that simile of conrad's makes us imagine a single slender rod. several sorts were distinguished, at least in later times: fire-rod, burn-rod, burst-rod, strike-rod, quakerod. the hazel was not used for all, some were made of brass wire, and perhaps of gold. in lower germany they say wickerode, from wicken, to play the witch, tell fortunes. it is allimport

ng the two tips, so that the stem out of which they spring shall look upwards; it will answer then, the stem will turn toward the objects it has to point out, and if there are none at hand, it will keep still. some say that one point of the fork is held up firmly in each hand, and if nevertheless one of them bends with irresistible force to the ground, a bed of ore is not far off. there were also spells to be spoken during the process' rod, rod, 1 ask of* ettner's unwiird. doctor pp. 3 8. conf. the forked fir and lime (p. 969, and the three flowers on one stalk (p. 972; a twig with nine tips (superst. i, 950, a lime bough with nine branches (rhesa daiuos 30. 976 teanslation. thee^ where may fclie best fci-easure lie' by means of the wishing- rod men thought they could discover hidden treas

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

xon. 425, 28 has pyrre with the s assimilated, as in irre for irse. and we find an engl. tliurst surviving in hobthurst (woodsprite, conf. hobgoblin p. 502 [hob o t hurst] the ohg. form ought to be durs, pi. dursa, or duris, gen. durises, which last does occur in a gloss for the lat. dis, ditis (schm. 1, 458, and another gloss more low germ, gives thuris for orcus (fr. ogre; yet notker ps. 17, 32 spells it tars (daemonium, pi. tursa, and mhg. has turse, gen. tursen (aw. 3, 179, perhaps turse, tursen (as in massm. denkm. 109 tursen rhymes kiirsen, and even turste, gen. tiirsten (ms. 2, 205a; on the other hand, albr. tit. 24, 47 has spil von eineoi diirsen (hahn 3254 tursen =play of a d, from which passage we gather that tiirse-shows as well as wihtel-shows (p. 441n) were exhibited for pasti

c boii [and the present bulgarians, a slav race, etc] hun. 523 tombs are called hiinebedde, jmnebedden, bed being commonly used for grave, the resting-place of the dead. grot as en liilne y expresses gigantic stature. schiiren s teutonista couples rese with huyne. even h. germ, writers of the 16th-l 7th centuries, though seldomer, use heune; mathesius: goliath der grosse heune; the vocab. of 1482 spells hewne. hans sachs 1, 453a uses heunisch (like entisch) for fierce, malignant. but the word goes back to mhg. too; herbort 1381: groz alsam ein hune, rhym. mit starkem gelune; trist. 4034: an geliden und an geliune gewahsen als ein hiune. 1 in ohg. writings i do not find the word in this sense at all. but mhg. has also a hiune (gen. hiunen) signifying, without any reference to bodily size, a

he big masses of rock there of two or three men s height. her kindred had her buried by the side of these rocks (ahlqvist s gland, 2, 98-9. these giants dread of thor is so great, that when they hear it thunder, they hide in clefts of rocks and under trees: a hogbergsgubbe in gothland, 1 lothar s volkssagen, leipz. 1825, p. 65. temme s pomm. sagen, nos. 190-1; see barthold s poniinern 1, 580, who spells dobberwort. and explains it by the pol. wor (sack. giants. 537 whom a peasant, to keep him friendly, had invited to a christen ing, refused, much as he would have liked to share in the feast, because he learnt from the messenger that not only christ, peter and mary, but thor also would be there j he would not face him (nyerup s morskabslasning, p. 243. a giant in fladsoe was on bad terms wi

tely: he sits at the north side of heaven, and when he flaps his wings, the winds rise from under them (sn. 22) and in the formula of the trygdamal (gragas 2, 170, ifc is said: sva vi$a sem valr flygr varlangan dag, oc standi byrr undvr bdda vcengi, far as falcon flies a summerlong day, when stands fair wind under both his wings. light clouds threatening storm are called in iceland uo-sigi (biorn spells, klosegi, clawsinking; acc. to gunnar pauli, because the eagle causes storm by letting down one of his claws (finn magn. p. 452. 3 it is also an indian belief that tempest comes from garuda s wings, somadeva 2, 102: the motion of his flight stirs up the wind. then again people in the shetland isles are said to conjure the storm-wind in the shape of a great eagle? further we are told that ch

xhortante, sponte persolvunt, diabolo inliciente. denique in talibus ex parte magnarn spem habent vitae suae, quasi per illos vivant (see suppl. it was natural for driving hail- clouds to be likened to a ship sailing across the sky; we know our gods were provided with cars and ships, and we saw at p. 332 that the very edda bestows on a cloud the name of vindflot. but when the tempest-men by their spells call the air-ship to them or draw it on, they are servants and assistants rather than originators of the storm. the real lord of the weather takes the corn lodged by the hail into the ship with him, and remunerates the conjurors, who might be called his priests. the christian people said: these conjurors sell the grain to the aeronaut, and he carries it away/ but what mythic country can mag

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

sire to become a part of the order, more closely allied with its activities. the desire for more light, more monographs, more knowledge, is not the only indication of progress toward the goal, for even the beginners on the path are most anxious in this regard. members often voluntarily plan to review the old monographs, and the masters of the lodges know that this is a very serious indication; it spells magic to the heart of every officer who is anxious to see his members make real progress. there also comes to such members the continued urge to serve; they want to go out and become disciples.lecture, promulgate the great principles, spread light where there is darkness. they seek for opportunities to assist their lodge with real physical labor.in accordance with their trade, their profess

HAMIL THE ROSICRUCIAN SEER

stitutional libraries and sixteen in private collections, but for obvious reasons their locations are not given here.dated manuscripts1825 habai, containing the nature and offices of spirits, mystic incantations..extracted from scarce and valuable works. 1828 magia de profundis seu clavicula solomonis regis et theurgia goetia. with drawingsofcharacters, seals, penta255 cles etc (hi02* 1829 occult spells (talismanic magic.(hii2)1829 journal of a rosicrucian philosopher from apriljothto june 15th 1797, containing the processofthe philosopher's stone. by an alchemist. 1832 bookofthe offices and ordersofspirits; transcribed from a folioms.written byt.porter, 1583 [and] keys of rabbi solomon, transcribed from a ms translation into french, and thence into english bydrsibley, byt.palmer (hioi) 18

HANDBOOK OF EGYPTIAN MYTHOLOGY

in the writing of the pyramid texts, potentially harmful creatures such as snakes, scorpions, and some kinds of birds and people are often shown dismembered or skewered with knives. this suggests that there was a strong fear of the latent power of images during this period. the texts themselves seem to have been adapted from a variety of genres, such as hymns, lists of divine names and epithets, spells from the type of magic used in daily life, and the recitations that accompanied ritual actions. many were composed in the first person and would have been highly dramatic when spoken or chanted aloud. some of the incantations may have been passed down orally for many generations and only written down when the pyramid texts were first assembled. the majority of the texts probably belong to t

ways.25 short hymns to deities, of the type that might have been sung at festivals, start to be written on tomb walls or funerary stelae. the coffins in elite burials of this period were sometimes painted with texts and scenes that formed part of the second of the major collections of funerary literature: the coffin texts (ct. the coffin texts coffin texts is a modern name for the diverse body of spells or recitations used on burial equipment during the middle kingdom. these texts were mainly painted on wooden coffins, but they also appeared on tomb walls and on funerary items such as stelae and canopic chests. the coffin texts were composed in middle egyptian, a form of the egyptian language that became standard for literary works. the texts were usually written in cursive (simplified) hi

e coffin texts known as the book of two ways (see figure 4. 26 these maps, which were usually painted on the floor of coffins, are the earliest known maps from any culture. the book of two ways was nothing less than an illustrated guidebook to the afterlife. it claimed to give two routes (by water and by land) through a sinister divine realm beyond the horizon and to provide the deceased with the spells they would need to get past the monstrous guardians they would meet on the way. the deceased had to pass through the mysterious region of rosetau, where the body of osiris lay surrounded by walls of flame. if the deceased man or woman proved worthy, he or she might be granted a new life in a paradise called the field of offerings. the book of two ways has been described by erik hornung as r

erings. the book of two ways has been described by erik hornung as representing the results of government- funded research into the hereafter, 27 but research may be too academic a word. the extraordinary visual detail in which the afterlife is presented has a hallucinatory quality similar to that of the spirit voyages induced by shamans in many cultures. 28 although they are not narratives, some spells in the coffin texts describe major events in the egyptian creation story and even provide evidence for egyptian views about the end of the world (see return to chaos under linear time in mythical time lines. the creator god atum-ra and his offspring shu and tefnut are particularly prominent. many texts deal with transformations of the sun god into various forms. a new element is a stress on

ages, such as attacks by the chaos monster apophis. the prominence of the solar cult leads some egyptologists to believe that the coffin texts were, like the pyramid texts, mainly generated by the priests of heliopolis. other egyptologists point to the huge range of deities that feature in this collection and see the coffin texts as being more representative of regional traditions.29 coffin texts spells have been found in sites all over egypt, but the majority come from the geographical region known as middle egypt. the local deities of middle egypt, such as thoth and the group of primeval beings later known as the ogdoad of hermopolis, feature in many of the spells. thoth also appears in many of the spells that allude to the conflict between horus and seth and the introduction 15 rescue o

HEAVEN HELL

khenti-amenti" and declares that he has performed the magical ceremonies which have made khenti-amenti to be the "governor of the tuat" to such purpose that the spirits of the blessed( khu) look upon him with awe, and the dead, i.e, the damned (mit) are in terror of him. here we have the proof of the existence of the belief that osiris was enabled to travel safely through the tuat by means of the spells, and incantations, and magical formulae, and words of power which were uttered by heru-ur. the twelve gods who are in front of the shrine ascribe praise and dominion to khenti-amenti, and declare that his son horus has restored to him his crown, and crushed his p. 143 enemies, and made strong osiris-khenti-amenti. to these afu-ra makes no answer, but he calls upon horns to avenge him on tho

re caught inside it. as apep was a monster of the deep, to make use of nets in his capture was a wise decision on the part of the friends of afu-ra. click to view the apes working the net. having taken up their positions for attacking apep the men with the harpoons work the rope which is attached to am, the goddesses and the apes shake out p. 185 their rope nets over their heads, and recite their spells, and the men who know the proper words of power shake out their nets and recite the formulae which shall have the effect of throwing apep and sessi into the state of stupefaction wherein it will be easy to slay them. the spells and words of power have their proper effect, the monsters are fascinated and slain, and the path of afu-ra is clear. on the right of the boat of afu-ra is the huge s

HEKAS

nly of importance in their own temporal context. beyond this they are without value to the current; the methods you use may be centuries old- this is unimportant, it is their constant refinement which is the living and vital quality of the tradition. i am in no way espousing any abandonment of such old practices, merely the re-assessment of their context and interpretation, for very often the old spells are the best- and for very good reasons. i have deliberately been specific only insofar as will permit the maximum interpretation of these words by the traditional, or otherwise, and in as many ways as possible with regard to their own work. andrew chumbley_ the cauldron no.75 hekas origins of the sabbatic tradition in discussing the origins of the sabbatic tradition one may assume a number

ories of civilisation; this secret history is that of the wandering few who exchanged knowledge at the isolate cross-roads where-ever their peregrination of chance might cross paths with 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

HP LOVECRAFT A DARK LORE

r of flesh and blood. they had shape- for did not this star-fashioned image prove it- but that shape was not made of matter. when the stars were right, they could plunge from world to world through the sky; but when the stars were wrong, they could not live. but although they no longer lived, they would never really die. they all lay in stone houses in their great city of r'lyeh, preserved by the spells of mighty cthulhu for a glorious surrection when the stars and the earth might once more be ready for them. but at that time some force from outside must serve to liberate their bodies. the spells that preserved them intact likewise prevented them from making an initial move, and they could only lie awake in the dark and think whilst uncounted millions of years rolled by. they knew all that

but eventually focused the lenses with armitage's aid. when he did so his cry was less restrained than morgan's had been 'gawd almighty, the grass an' bushes is a'movin! it's a-goin' up- slow-like- creepin- up ter the top this minute, heaven only knows what fur' then the germ of panic seemed to spread among the seekers. it was one thing to chase the nameless entity, but quite another to find it. spells might be all right- but suppose they weren't? voices began questioning armitage about what he knew of the thing, and no reply seemed quite to satisfy. everyone seemed to feel himself in close proximity to phases of nature and of being utterly forbidden and wholly outside the sane experience of mankind. x. in the end the three men from arkham- old, white-bearded dr armitage, stocky, iron-gre

sh that runs the refin'ry now is obed's grandson by hist first wife- son of onesiphorus, his eldest eon, but his mother was another o' them as wa'n't never seen aoutdoors "right naow barnabas is abaout changed. can't shet his eyes no more, an' is all aout o' shape. they say he still wears clothes, but he'll take to the water soon. mebbe he's tried it already- they do sometimes go daown for little spells afore they go daown for good. ain't ben seed abaout in public fer night on ten year. dun't know haow his poor wife kin feel- she come from ipiwich, an' they nigh lynched barnabas when he courted her fifty odd year' ago. obed he died in 'seventy-eight an' all the next gen'ratioon is gone naow- the fust wife's children dead, and the rest. god knows" the sound of the incoming tide was flow ver

rom the door and approach with a brisk step. i must, i reflected, keep command of myself, for the chances were that this genial friend knew nothing of akeley s profoundest and most stupendous probings into the forbidden. akeley, noyes hastened to inform me, was glad and ready to see me; although his sudden attack of asthma would prevent him from being a very competent host for a day or two. these spells hit him hard when they came, and were always accompanied by a debilitating fever and general weakness. he never was good for much while they lasted- had to talk in a whisper, and was very clumsy and feeble in getting about. his feet and ankles swelled, too, so that he had to bandage them like a gouty old beef-eater. today he was in rather bad shape, so that i would have to attend very large

ake whenever you feel like it. i ll be a better host tomorrow- but just now weakness leaves me helpless "make yourself at home- you might take out the letters and pictures and records and put them on the table here before you go upstairs with your bag. it is here that we shall discuss them- you can see my phonograph on that corner stand "no, thanks- there s nothing you can do for me. i know these spells of old. just come back for a little quiet visiting before night, and then go to bed when you please. i ll rest right here- perhaps sleep here all night as i often do. in the morning i ll be far better able to go into the things we must go into. you realise, of course, the utterly stupendous nature of the matter before us. to us, as to only a few men on this earth, there will be opened up gu

HP LOVECRAFT COOL AIR

his obstinate refusal of outside aid were not the result of a rather baseless eccentricity. there is, i reflected tritely, an infinite deal of pathos in the state of an eminent person who has come down in the world. i might never have known dr. mu oz had it not been for the heart attack that suddenly seized me one forenoon as i sat writing in my room. physicians had told me of the danger of those spells, and i knew there was no time to be lost; so remembering what the landlady had said about the invalid's help of the injured workman, i dragged myself upstairs and knocked feebly at the door above mine. my knock was answered in good english by a curious voice some distance to the right, asking my name and business; and these things being stated, there came an opening of the door next to the

HP LOVECRAFT THE CALL OF CTHULHU

her of flesh and blood. they had shape for did not this star-fashioned image prove it- but that shape was not made of matter. when the stars were right, they could plunge from world to world through the sky; but when the stars were wrong, they could not live. but although they no longer lived, they would never really die. they all lay in stone houses in their great city of r'lyeh preserved by the spells of mighty cthulhu for a glorious resurrection when the stars and the earth might once more be ready for them. but at that time some force from outside must serve to liberate their bodies. the spells that preserved them intact likewise prevented them from making an initial move, and they could only lie awake in the dark and think whilst uncounted millions of years rolled by. they knew all th

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

h that runs the re-fin'ry now is obed's grandson by hist first wife- son of onesiphorus, his eldest eon, but his mother was another o' them as wa'n't never seen aoutdoors "right naow barnabas is abaout changed. can't shet his eyes no more, an' is all aout o' shape. they say he still wears clothes, but he'll take to the water soon. mebbe he's tried it already- they do sometimes go daown for little spells afore they go daown for good. ain't ben seed abaout in public fer night on ten year. dun't know haow his poor wife kin feel- she come from ipiwich, an' they nigh lynched barnabas when he courted her fifty odd year' ago. obed he died in 'seventy-eight an' all the next gen'ratioon is gone naow- the fust wife's children dead, and the rest. god knows" the sound of the incoming tide was flow ver

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

moment the dream-sense vanished, and he felt rather as one just awakened from a dream. the ultimate abyss- the being- the entity of absurd, out-landish race called randolph carter on a world of the future not yet born- some of these things were parts of the persistent recurrent dreams of the wizard zkauba on the planet yaddith. they were too persistent- they interfered with his duties in weaving spells to keep the frightful dholes in their burrows, and became mixed up with his recollections of the myriad real worlds he had visited in light-beam envelopes. and now they had become quasi-real as never before. this heavy, material silver key in his right upper claw, exact image of one he had dreamt about rneant no. he must rest and reflect, and consult the tablets of nhing for advice on what

ll at once carter felt a new equilibrium. the cold of interstellar gulfs gnawed at the outside of his envelope, and he could see that he floated free in space- the metal building from which he had started having decayed years befor. below him the ground was festering with gigantic dholes; and even as he looked, one reared up several hundred feet and leveled a bleached, viscous end at him. but his spells were effective, and in another moment he was falling away from yaddith, unharmed. chapter seven in that bizarre room in new orleans, from which the old black servant had instinctively fled, the odd voice of swami chandraputta grew hoarser still "gentlemen" he continued "i will not ask you to believe these things until i have shown you special proof. accept it, then, as a myth, when i tell y

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

d sub folders) main folder- html files- nav- navigation files- pdb- pic- graphic files- text- text file -salmun inside cover blurb witchcraft for all there are real witches today. contrary to folk tales, they don't go riding about by night on brooms. they don't cavort in the nude unless they have something very normal in mind, and they don't cackle over cauldrons of vintage lsd. they do dabble in spells and chants, burning candles and employing powerful processes, but once the mystery is stripped away, there is nothing much more strange connected with witchcraft than the mysteries of love and religion. in fact, when lovers light candles for dinner, and when churchgoers light candles in prayer, they invoke a force that witches have always known to be beneficial. as to whether witches are go

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

ete myth or the misguided efforts of historic villains. there are so many false ideas about witches that little truth remains in the public mind. yet there are real witches today. contrary to folk tales, they don't go riding about by night on brooms. they don't cavort in the nude unless they have something very normal in mind, and they don't cackle over cauldrons of vintage lsd. they do dabble in spells and chants, burning candles and employing powerful processes, but once the mystery is stripped away, there is nothing much more strange connected with witchcraft than the mysteries of love and religion. in fact, when lovers light candles for dinner, and when churchgoers light candles in prayer, they invoke a force that witches always have known to be beneficial. what is a witch really like?

tell each other, but they tell me- doctors, lawyers, and other professional men who don't want their clients to know that they believe in magic. most doctors readily believe in witchcraft, but they believe anybody can develop it. many agree that it exists. of course, i admit that to a certain extent, anyone can do anything. i believe, however, that there is a big difference between the chants or spells cast by a non-witch and those done by a lifelong witch, if only from the standpoint of experience and power of controlled emotions. witches are sharp people. if they're not above average in intelligence, they're above average in cleverness, and they don't get into unhappy situations; they are productive types, and they're always successful in what they attempt. most of the so-called witches

ain effects were often attributed to various substances, thus somewhat removing the substances from their originally intended purposes. rosemary, for example, was thought to improve the memory. from that premise, it developed into a love potion, as it was presumed that the herb would prevent a young man from forgetting the lady who administered to him. this is just one example of the way in which spells and potions usually ended up with a kinky romantic flavour. of course, many herbs are still very much in use. a well-known cough medicine uses a herb that has been prized for centuries. digitalis, once a witch's love potion because of its obvious effect on the heart, is still a standard medicine for cardiac patients. then there are the real love potions, those substances that cause sexual s

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

s may make use of tools i've found and of the method of discovery. the majority of operant texts available to us come from the third to fifth centuries of the common era. most were found in thebes, a collection whose history, whose magical and cultural significance has generally been overlooked. this key collection, which escaped the roman persecution of magical texts, can be tied in with similar spells on curse tablets found around the mediterranean. the practices of the theban library are the key to a widespread magical/philosophical view of the universe which shaped the thought of late antiquity, and which in a hidden manner have shaped and are reshaping magical practices of the twentieth century. what i wish to do in this book is examine the papyri and tablets, the egyptian contributio

IRISH WITCHCRAFT AND DEMONOLOGY

o see why punishment was not meted out to him in ireland, as he had directly contravened section 4 of the elizabethan act. possibly the case was unique, and so king james may have been anxious to examine in person such an interesting specimen. if so, heaven help the poor parson in the grip of such a witch hunter. in the year 1609 there comes from the county of tipperary a strange story of magical spells being counteracted by the application of a holy relic; this is preserved for us in that valuable monastic record, the triumphalia s. crucis. at holy cross abbey, near thurles, there was preserved for many years with the greatest veneration a supposed fragment of the true cross, which attracted vast numbers of people, and by which it was said many wonderful miracles were worked. amongst thos

lia s. crucis. at holy cross abbey, near thurles, there was preserved for many years with the greatest veneration a supposed fragment of the true cross, which attracted vast numbers of people, and by which it was said many wonderful miracles were worked. amongst those that came thither in that year was "anastasia sobechan, an inhabitant of the district of callan (co. kilkenny, tortured by magical spells (veneficis incantationibus collisa, who at the abbey, in presence of the rev. lord abbot bernard [foulow, placed a girdle round her body that had touched the holy relic. suddenly she vomited small pieces of cloth and wood, and for a whole month she spat out from her body such things. the said woman told this miracle to the rev. lord abbot while she was healed by the virtue of the holy cross

d the confines of our country. though in this the connection with the green isle is slight, yet it is of interest as affording an example of that blending of fairy lore with sorcery which is not an uncommon feature of scottish witchcraft-trials. in the year 1613 a woman named margaret barclay, of irvine in scotland, was accused of having caused her brother-in-law's ship to be cast away by magical spells. a certain strolling vagabond and juggler, john stewart, was apprehended as her accomplice; be admitted (probably under torture) that margaret had applied to him to teach her some magic arts in order that "she might get gear, p. 86 kye's milk, love of man, her heart's desire on such persons as had done her wrong" though he does not appear to have granted her request, yet he gave detailed in

ISIS UNVEILED

pope innocent viii is exhumed and translated for the benefit of des mousseaux's readers "we have heard" exclaims the sovereign pontiff "that a great number of persons of both sexes have feared not to enter into rdations with the spirits of hell; and that, by their practice of sorcery. they strike with sterility the conjugal bed, destroy the germs of humanity in the bosom of the mother, and throw spells on them, and set a barrier to the mul- tiplication of animak .etc, etc; then follow cm^es and anathemas against the practice" this belief of the sovereign pontiffs of an enlightened christian country is a direct inheritance from the most ignorant multitudes of the southern hinda rabble the 'heathen' the diabolical arts of certain kang^ins (witches) and jadhgara (sorcerers) are firmly believ

lish those of ormazd, xanthus of lydia declares isoroaster to have been the chief of the magi* which of them is wrong? or are they all right, and is it only the mod- am interpretras who fail to explain the difference between the reformer and his apostles and followers? this blundering of our commentators reminds us of that ot suetonius, who mistook the christians for one christos, or ctuum, as he spells it, and assured his readers that claudius banished him for the disturbance he made among the jews* finally, and to return agaio to the nasart, zaratus^ is mentioned by niny in the fouowing words "he was zoroaster and ntaaret" as ztwoaster is called prituseps of the magi, and nazar signifies separated or consecrated, is nosor not a hebrew rendering of magf volney beheves so. the persian word

of the world' he is the god of the mysteries, and his temples, which are most numerous in bengal, are all of a pyramidal form. there is no other deity-name which affords such a variety of ety- mologies as laho, nor one which can be so variously pronounced. it is only by associating it with the masoretic points that the uter rabbins succeeded in making jehovah read' adonai' or lord. philo byblius" spells it in greek letters ibyo levo. theodoret" says that the samaritans pronounced it/^fi (kaato) and the jews ^m. diodorus states that "among the jews they relate that moses called the god lao" which would make it as we have shown i-ah-0. it is on the authority of the bible itself, therefore, that we maintain that bdore his initiation by jethro, his father-in-law, moses had never known the word

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ponderable or attracting than another (out of our senses, and in reality, but that they are the same, with different amounts of affection, and that like seeks like, not recognising or knowing that between. now, this thing which is, as it were, slipped between, and which we strike into show of itself, or into fire-surprised and driven out of its ambush is fire. it is as the letter by which matter spells itself out so to speak. now, matter is only to be finally forced asunder by heat; flame being the bright, subtle something which comes last, and is the expansion, fruit, crown, or glory of heat: it is the vivid and visible soul, essence, and spirit of heat the last evolvement before rending, and before the forcible closing again of all the centre-speeding weights, or desires, of matter. fla

KETAB E SIYAH

nd curse him that would win my burden and the true laughter, at the end of things, shall be michael's as it was satan's who wreaked upon me that which i shall wreak. thus does michael resolve. thus shall it be. thus am i consoled in my wretchedness" thus michael watched his dominion from his tower, watched himself by his thousand guards, guarding 208 him against those without and within, bound by spells that if their master died they too would fade, such was the suspicion of michael upon all things. yet upon another of heaven's high spires that reached higher than the highest mountains and burned with a thousand precious stones and ores, surveying the dominion of adonai yahweh, corrupted by its high ambitions, watched gabriel, toying, in his idle vigil, with his four-bladed, cross-shafted

r for despair though if ever was it due it is due well now. now we must act against the foe. magicians of shurupuk, to assail the ships they have opened in the veil of storms a portal by which to pass from heaven to earth. beat, beat your magyar drums and close upon them the thunderous gates and cast against them with double force those storms that have long assailed us. swiftly now and work your spells else this day is surely lost to us. now my brave archers draw back your strings and play for me that singing melody of death. those that are not driven from the sky by the rain of water from the clouds shall be torn down by a more steely weather and cast into these swollen waters to which our own brothers and sisters have been cast by them. all others must make ready other arms by which to

unto us the law! 34. but she said: the ordeals i write not: the rituals shall be half known and half concealed: the law is for all. 35. this that thou writest is the threefold book of law. 36. my scribe ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shall comment thereupon by the wisdom of ra-hoor-khuit. 37. also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach. 38. he must teach; but he may make severe the ordeals. 39. the word of the law is thelema. 40. who calls us thelemites will do no wrong, if he look but close into the word. for there are therein three grades, the hermit, and the lover, and the man of earth. do what thou wilt shall be th

: whososeeth it shall be glad. thy death shall be the seal of the promise of our age long love. come! lift up thine heart& rejoice! we are one; we are none. 425 67. hold! hold! bear up in thy rapture; fall not in swoon of the excellent kisses! 68. harder! hold up thyself! lift thine head! breathe not so deep- die! 69. ah! ah! what do i feel? is the word exhausted? 70. there is help& hope in other spells. wisdom says: be strong! then canst thou bear more joy. be not animal; refine thy rapture! if thou drink, drink by the eight and ninety rules of art: if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein! 71. but exceed! exceed! 72. strive ever to more! and if thou art truly mine- and doubt it not, an if thou art ever joyous- death is the crown of all

LAITMAN M KABBALAH REVEALED

e p s i n kabbalah made its debut about 5,000 years ago in mesopotamia, an ancient country in today s iraq. mesopotamia was not only the birthplace of kabbalah, but of all ancient teachings and mysticism. in those days, people bekabbalah: then and now 25 lieved in many different teachings, often following more than one teaching at a time. astrology, fortune-telling, numerology, magic, witchcraft, spells, evil eye xall those and more were developed and thrived in mesopotamia, the cultural center of the ancient world. as long as people were happy with their beliefs, they felt no need for change. people wanted to know that their lives would be safe, and what they needed to do to make them enjoyable. they were not asking about the origin of life, or most important, who or what had created the

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

t of the face to ward off the evil eye. the position of the fingers on these pre- christian amulets was the same as that used today for blessing, namely with the thumb and first two fingers upright and the other two fingers closed. arabian amulets included dust gathered from tombs and carried in little sacks as protection against evil. also worn were pieces of paper on which were written prayers, spells, magical names, or the attributes of god, such as the compassionate and the forgiver. a popular amulet of islamic peoples beginning in the sixth century was the hand of fatima. the hand of fatima is frequently made of silver and jeweled with semiprecious stones. it is named after the daughter of the prophet muhammad.hands were also used as amulets on gates of islamic buildings. holy books o

lls have long been used as amulets to protect children, as well as horses, camels, cows, asses, and other important animals. shopkeepers hung bells over their thresholds to keep evil spirits from entering their premises. plants can also act as amulets. examples are the shamrock and garlic. garlands of garlic worn around the neck or hung in a house are said to ward off evil spirits, creatures, and spells. in mexico, the ajo macho is a huge garlic, sometimes as big as a baseball, used exclusively as an amulet against evil in general, but not against specific curses. according to custom, the ajo macho will work only if it is given as a gift, not if it is bought. in ancient greece and rome, garlic was placed at crossroads as an offering to hecate, the goddess of witchcraft and the night. odyss

ch, 1996. candles the earliest evidence of candles made of beeswax has been found on the island of crete and in egypt where candles were used 5,000 years ago. along with their practical use as sources of light, candles have long been considered a means to repel unfavorable spirits while favoring good ones. besides this connotation, candles have played an important role in a multitude of rites and spells. they have been used both by witches during sabbats and by christians in exorcism rituals. magic rituals involving candles are documented in egypt and in rome in the early centuries c.e, while christians introduced the use of candles in their rituals in the fourth century and began consecrating and placing them on altars in the twelfth century. it is an ancient jewish tradition to place can

e. 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 conradi reported that five witnesses described black masses [there] at which children were killed in front of audiences said to

m lives or dies, before you throw your curse, and having caused their destruction, revel, rather than feel remorse. to insure the destruction of an enemy, you must destroy them by proxy! they must be shot, stabbed, sickened, burned, smashed, drowned, or rent in the most vividly convincing manner! anton lavey, the satanic bible curses 57 curses, sometimes referred to as hexes, are negative magical spells made against other people. they are meant to harm a person through ill luck, sickness, or even death.curses traditionally invoke supernatural forces or entities to change someone s fate for the worse. in many different cultures, sorcerers can be hired to place curses on others. sorcerers can also be hired to undo a curse. as a group, entire families and their descendants have been affected

LIBER ALEPH

sure of my wisdom? my son, neglect it not; for it is the exorcism of exorcisms, and the enchantment of enchantments. o the book of wisdom or folly 83 ge de arcano, per quod spiritus quidam in corpore recipiatur (of the secret, by which a spirit may be received in a body) ere now is another formula of power, good to invoke any being to manifest in thyself. first, invoke him by the power of all thy spells and conjurations, with mind concentrated and will vehement, toward him, as i have written in many books. but because thou art nemo, thou mayst safely invoke him, no matter of what nature, within thy circle. now then do thou confer on him as a guerdon of his obedience the dignity of a soul seeking incarnation, and so precede to consecrate thine act by performing the mass of the holy ghost. t

LIBER ARCANORUM

nd the iniquity was very great. 15. then the lord khem arose, he who is holy among the highest, and set up his crowned staff for to redeem the universe. 16. he smote the towers of wailing; he brake them in pieces in the fire of his anger, so that he alone did escape from the ruin thereof. 17. transformed, the holy virgin appeared as a fluidic fire, making her beauty into a thunderbolt. 18. by her spells she invoked the scarab, the lord kheph- ra, so that the waters were cloven and the illusion of the powers was destroyed. 19. then the sun did appear unclouded, and the mouth of asi was on the mouth of asar. 20. then also the pyramid was builded so that the initiation might be complete. 21. and in the heart of the sphinx danced the lord adonai, in his garlands of roses and pearls making glad

LIBER CCC KHABS AM PEKHT

st unlikely means have produced the best results; and indeed it is almost the definition of a true magical formula that the means should be unsuited, rationally speaking, to the end proposed. note, pray thee, that we are bound to teach .he must teach; but he may make severe the ordeals..1 this refers, however, as is evident from the context, to the technique of the new magick .the mantras and the spells; the obeah and the wanga; the work of the wand and the work of the sword..2 note, pray thee, the instruction in ccxx i:41-44, 51, 61, 63. on which we have enlarged in our tract the law of liberty, and in private letters to thee and others. the open preaching of this law, and the practice of these precepts, will arouse discussion and animosity, and thus place thee upon a rostrum whence thou

LIBER CCCXXXV ADONIS

inaries past, tell me, dear lady, what the little trouble is! astarte. it was quite sudden. hermes. good; not like to last. it bursts, such malady a brittle bubble is! how is the pulse? allow me! astarte. not for me your skill. my husband.s lost his memory. hermes. yet he remembers you? astarte. o quite, of course! hermes. let it alone! don.t flog the willing horse! were i to cure him by my magic spe