Michael Wynn's Occult Reference Library
TAROT,TAROTS

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xample, the merciful father (chesed) has parallels in other pantheons, namely odin (scandinavia) zeus (greece) jupiter (rome) and ra (egypt) this system of comparison became known as mythological correspondences. it has become common in the occult tradition to link the ten sephiroth of the tree of life with the twenty-two paths between the sephiroth that also correspond to the major arcana of the tarot. definitions qbl: hebrew word meaning "from mouth to ear" thereby signifying a secret oral tradition. it is the meaning of qabalah. ain soph aur: hebrew expression meaning "the limitless light. sephiroth: the ten spheres or emanations on the qabalistic tree of life, a symbol which depicts the divine energy of creation proceeding like a lighting flash through ten different stages, culminating

ars, the roman god of war, and represents severity and justice. the destructive forces of the sphere of geburah are intended to have a purging, cleansing effect on the universe. geburah represents the creator god who applies discipline and precision in governing the cosmos and removes unwanted or unnecessary elements after their usefulness has passed. geburah is reflected in the charioteer in the tarot. tiphareth: the sixth emanation on the tree of life. it is the sphere of beauty, harmonizing the forces of mercy (chesed) and judgement (geburah) higher on the tree. occultists identify tiphareth as the sphere of spiritual rebirth, and is ascribed to solar deities such as ra, apollo, and mithra as well as osiris and jesus christ. the tarot card temperence identifies the direct mystical ascen

ated with such deities as aphrodite, venus, hathor, and others that personify these qualities. hod: the eighth emanation on the tree of life. hod is associated with the planet mercury and represents intellect and rational thought. it also represents the structuring and measuring capacities of the mind as opposed to the emotional and intuitional aspects of netzach. hod has no exact parallel in the tarot, but is closely linked to the card judgement, ascribed to the path between hod and malkuth. yesod: the ninth emanation on the tree of life. yesod is associated with the moon and the element water. regarded as a female sphere, it is the seat of sexual instinct and corresponds to the genital chakra on the archetypal man, adam kadmon. on the tree of life, yesod has the function of channeling th

y. weather conditions also tend to be a useful subheading in your diary. all of these can play an important role in understanding yourself better as you progress through the grade system. pathworking is essentially dreaming that is under the control of the conscious will. there are several forms of pathworking, such as the tattwas and systems of enochian. pathworking primarily revolves around the tarot. in any event, recording your pathworking experiences is just as important as recording your dreams. things that should be included in the pathworking diary are: the name of the path, moon phase, card or doorway, major symbols, and any other significant information along with the experience."major symbols" refers to examples such as:"i saw a large, long, odd -shaped rock coming out of the gr

g the l.b.r.p. daily, your sphere of sensation is slowly but surely becoming accustomed to the energies. so when you have internally reached a state of openness, you can then judge for yourself that the presence of the archangels are truly undoubted. this exercise involves a method to help the aspiring occultist be able to become familiar and aware of the archetypal energies found in the mystical tarot. it allows one to be open to the symbolism as well as the occult powers they wield. in daily use this simple method helps develop one's visualization and basic scrying abilities. meditating with the major arcana can bring forth many helpful energies into one's life. this meditation is also helpful in that it is a prerequisite for pathworking. step 1 91 begin by performing the four fold breat

1 10 INITIATION CEREMONY

e pillars of the same. 10) the names of the four orders of elemental spirits. 1) the names and descriptions of the kerubim. 12) the meaning of the laver and great altar of burnt offerings of the sacrifice and of the qlippoth or shells. 13) the names of the ten heavens of assiah, in hebrew and english. 14) the names of the four qabalistic worlds, hebrew and english. 15) the names of the twenty two tarot trumps and four suits. a manuscript on these will be supplied to you. when you are well satisfied that you are well informed on these, notify the officer in charge. hiero: fraters and sorors, assist me to close this temple in the grade of zelator. all rise. hiero: frater kerux, see that the temple is properly guarded. kerux: on inner side of the door, knocks. sentinel (knocks) kerux: very ho

3 8 INITIATION CEREMONY

rade initiation part i temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink. required materials for the altar 2 blue tapers red tetrahedron 20th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin diagram of 7 heavens in assiah 10 adverse sephiroth enochian water tablet 3 red lamps censer 4 chairs 2 sephirotic tablets tablet of 10 sephiroth in 7 palaces 4 worlds of the tree of life 4 worlds of the tree of life showing 4 holy names macroprosopus diagram cup of water part i opening

otions of the sun and moon in their proper order, each in an orbit convenient for it. it is therefore the reflection of the sphere of fire, and the path connecting the material universe as depicted in malkuth, with the pillar of severity on the side of geburah, through the sephira hod. hierophant, hegemon and theoricus come to west of altar. hiero: before you upon the altar is the 20th key of the tarot, which symbolically resumes the ideas. to the uninitiated eye it apparently represents the last judgement, with an angel blowing a trumpet and the dead rising from the tombs. but its meaning is far more occult and recondite than this, for it is a glyph of the powers of fire. the angel encircled by a rainbow whence leap coruscation s of fire, and crowned with the sun, represents michael, the

0th path will take place. temple officers part ii hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar: 2 blue tapers greek cross of 13 cubes 19th key of the tarot (sun) required materials for the temple: banners of the east and west temple pillars hebrew letters: resh astrological symbols of planets diagram of tarot cards to hebrew letters enochian water tablet 3 red lamps censer 4 chairs table of geomantic figures and ruling intelligences telesmatic symbols to each geomantic figure kamea of saturn, jupiter, mars, sun, venus, mercury and moon part ii

om it astrologers deduce the judgement of the stars, and of the celestial signs, and the perfections of their science according to the rules of their revolutions. it is therefore, the reflection of the sphere of the sun, and the path connecting yesod with hod, foundation with splendor. hierophant, theoricus and hegemon come to west of altar. hiero: before you upon the altar is the 19th key of the tarot which symbolically resumes these ideas. the sun has 12 principal rays which represent the 12 signs of the zodiac, they are alternatively waved and salient, as symbolizing the alternation of the masculine and feminine natures. these are again subdivided into 36 rays representing the 36 decanates or sets of 10 degrees in the zodiac, and these again into 72 typifying the 72 quinaries or sets of

rescent, showing that lead is corrosive externally and lunar internally. jupiter is the reverse, mars is solar internally while venus is the opposite, for copper is externally of the nature of gold, but internally corrosive. wherefore, also the name of the sphere of venus nogah, denotes external splendor. heg: shows theoricus the 2nd tablet. heg: this shows the true and genuine attribution of the tarot trumps to the hebrew alphabet which has long been a secret among the initiates and which should be carefully concealed from the outer world. as a mss. lecture on this subject is circulated among the members of the grade of practicus, i shall not further enter into its explanation. heg: leads theoricus to tablet in the south. heg: before you is the tablet of the olympic or aerial planetary sp

4 7 INITIATION CEREMONY

nitiation part i temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar 2 red tapers 12 square calvary cross 18th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin, tau, qoph tablet of the serpent of brass diagram of qabalah of nine chambers diagram of hexagram of tiphareth diagrams of geomantic figures of 8 radii enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small altars part i the opening (the throne of the hierophant, beside

ning (the throne of the hierophant, beside which is a cup of water and the banner of the east, is placed before the dais n.e. the seat of the hegemon is before the dais in the s.e. hiereus in the west. each officer has a cup of water. the pillars are placed about 2 feet in front of hegemon's seat, and behind her is the letter qoph. the altar in the center has a candle on either side. on it is the tarot key, the moon. the elemental lights are lit. incense burns in the south. temple arranged as for path 29. members assembled and robed) hiero (knocks) honoured fraters and sorors, assist me to open the temple in the grade of philosophus. honoured hegemon see that the temple is properly guarded. heg: very honoured hierophant the temple is properly guarded. hiero: honoured hiereus, see that none

worlds, and the increment of them. it is there, the reflection of the sphere of the watery sign pisces, and the path connecting the material universe as depicted in malkuth, with the pillar of mercy, and the side of chesed through the sephira netzach. and through it do the waters of chesed flow down. hiero: heg: pract: move to west of altar. hiero: before you upon the altar is the 18th key of the tarot, which symbolically resumes these ideas. it represents the moon with four hebrew yods, like drops of dew falling, two dogs, two towers, a winding pathway leading to the horizon, and in the foreground, water, with a crayfish crawling through it towards land. the moon is in the increase on the side of gedulah, and from it proceed sixteen principal and sixteen secondary rays, which together mak

ers are classed together, according to the similarity of their numbers. thus, in one chamber you will see gimel, lamed and shin classed together, whose numbers are similar 3, 30, 300 and so on. the uppermost is the most usual form of the diagram. in the lower the chambers are arranged according to the sephiroth. this tablet (indicating it) represents the method of 'forming the tree of life in the tarot. the four aces are placed on the throne of kether. the remaining small cards of each suit desired are then placed on the respective sephiroth, 2 on chokmah, 3 on binah and so on. the 22 trumps are then arranged on the letters of the paths between them. the king and queen of the suit are placed beside chokmah and binah respectively, the knight beside tiphareth and the knave beside malkuth, th

e of the 28th path will take place. part ii temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar 2 red tapers 4 sided pyramid 17th key of the tarot required materials for the temple banners of the east and west temple pillars hebrew letters: resh, samech, tzaddi diagram of dekagram, endekagram, dodekagram& all endekangles etc. diagram of caput and cauda draconis enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small altars part ii advancement path 28 hiero: honoured hegemon, you have my command to present the practicus

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ndles and talismans. some practitioners believe that you should never use metal for cutting herbs but instead pull them up, shred them and pound them in a mortar and pestle, kept for the purpose. pearl-handled athames are considered to be especially magical. the sword like the athame, the sword stands in the east of the circle as a tool of the air element. swords are the suit symbol of air in the tarot and are also one of the christian as well as the celtic grail treasures. each of the tarot suits and the main elemental ritual items in magick, represented by these four suits, is associated with one of the treasures of the celts. the treasures belonged to the celtic father god, dagda, and are said to be guarded in the otherworld by merlin. there were 13 treasures in total, but four have com

stian as well as the celtic grail treasures. each of the tarot suits and the main elemental ritual items in magick, represented by these four suits, is associated with one of the treasures of the celts. the treasures belonged to the celtic father god, dagda, and are said to be guarded in the otherworld by merlin. there were 13 treasures in total, but four have come into pre-eminence in magick and tarot reading. these four main sacred artefacts- swords, pentacles, wands and cups, or chalices- have parallels in christianity and were associated with the legendary quest of the knights of king arthur, who attempted to find them. the grail cup was the most famous of these. the christian sword of king david, identified in legend with arthur's sword excalibur, appears in celtic tradition as the sw

the other, offering thanks, unless there is a communal chant of blessing before drinking. the chalice can be filled with wine or fruit juice or water, depending on the needs and preferences of the group. the cakes and ale ceremony and the male/female chalice rite can both be easily incorporated into a solitary ritual. the pentacle the pentacle is a symbol of the earth and is familiar to users of tarot packs. it is placed in the north of the altar. it consists of a flat, round dish or disc, engraved with a pentagram within a circle. the pentacle has been a magical sign for thousands of years. the five-pointed star of the pentagram within it is a sacred symbol of isis and the single top point is considered by many to represent the triple goddess. you can place crystals or a symbol of the fo

magick artefacts so they do not get scattered or broken. you may include a thimble to symbolise domestic affairs, a tiny padlock for security at home, a wooden toy boat for travel, a silver locket for fidelity, a key charm for a house, tiny painted wooden eggs for fertility in any venture- just to suggest a few. you can also use small fabric dolls to represent people, for example in a love spell. tarot cards also provide excellent symbols for magick: the emperor for power, the empress for fertility, the ten of pentacles for prosperity, the lovers for romance, the world or the eight of wands for travel, temperance for harmony, justice for matters of law, etc. even if you do not use tarot cards for divination, a brilliantly illustrated pack, such as the rider waite or the morgan greer, will

r power, the empress for fertility, the ten of pentacles for prosperity, the lovers for romance, the world or the eight of wands for travel, temperance for harmony, justice for matters of law, etc. even if you do not use tarot cards for divination, a brilliantly illustrated pack, such as the rider waite or the morgan greer, will by their pictures suggest all kinds of images for your work. my book tarot talks to the woman within (quantum, 2000) contains many examples of tarot spells and in spite of its title, the book is very malefriendly. the tarot is also very portable. you may also find a supply of white clay useful for creating impromptu symbols and if the clay is soft you can empower it with written words or symbols. i am not suggesting you create waxen images of the kind you see in b

ADDTLS

ly indicated that each square has a double attribution to the letters of tetragrammaton, none being the same since a column and a rank differ. thus, column w rank y does not coincide in nature with column y rank w. we must now approach the reason for this complex series of references of the letters of the tetragrammaton to the squares. according to these attributions, so are certain astrological, tarot, geomantic and hebrew symbols referred to the squares. it will be remembered that in attributing the letters of the name to the great cross, we subdivided the latter into groups or blocks of three squares each. every block was attributed to some one letter of tetragrammaton. now the signs of the zodiac are to be attributed to the great cross, and each of those twelve signs is to be referred

igns (b, e, h and k) are referred to the squares of the linea spiritus sancti. the four cardinal signs (a,d, g, and j) are referred to the left side of the linea dei patris filiique, and the four mutable signs (c, f, i, and l) the right side of the linea dei patris filiique. the decanate system as employed by the order will be found in the part of this lesson dealing with the significance of the tarot cards. they begin with the attribution of the first decanate of a to the planet f, and ending with the last decanate of l also ruled by f. the order of planets for the decanates follows the order of sephiroth on the tree of life: l, k, f, a, c, b, and y. there are 36 small cards of the tarot, as explained in the appropriate documents, attributed to the decanates of the twelve signs. therefor

the last decanate of l also ruled by f. the order of planets for the decanates follows the order of sephiroth on the tree of life: l, k, f, a, c, b, and y. there are 36 small cards of the tarot, as explained in the appropriate documents, attributed to the decanates of the twelve signs. therefore to each of the decanate squares on the great cross will be attributed one of the small cards of the 17 tarot. 2, 3, and 4, of each of the four suits of tarot are referred to cardinal signs, 5, 6, and 7 to the kerubic or fixed signs; and 8, 9, and 10 to the mutable signs. thus in the a tablet, the great cross shows the tarot and decanate attributions as shown. the great cross of the air tablet showing tarot and decanate attributions diagram i the attribution of the sephiroth to the ten squares of th

ures. the planetary attributions to the sephirotic cross as used in the enochian system are rather different from those used on the tree of life. but the system that is here employed is constant, and applies to each of the sixteen sephirotic crosses on the four tablets. in this mode of attributing the planets to the sephiroth on the calvary cross of the lesser angles, l is excluded, and k and the tarot trump, the wheel of fortune, is attributed to kether. the title of this card is lord of the forces of life, and kether is the origin and source of life. to chokmah is attributed b, the tarot key, the magician, magus of power, seeing that chokmah is the distributor of the power from kether, even as b is the messenger of k of classical mythology. to binah is referred the y and the tarot key, p

ess to the inferior sephiroth.(compare also, says s.r.m.d. the position of the path of g in the tree of life. to chesed, c, and the key of the empress, the daughter of the mighty ones. chesed is, as it were, the first of the inferiors below binah, and the path of c is thus reciprocal betweeen chokmah and binah, forming, as it were, the base of the triangle of the supernals. to geburah, f, and the tarot key, the blasted tower, the lord of the hosts of the mighty, even as geburah represents strength and fiery power. to tiphareth is the a, lord of the fire of the world, even as tiphareth is, as it were the heart and center of the a of life. 18 the remaining four squares of the sephirotic cross have no planetary or astrological attributions. the ten squares of the sephirotic cross also stand f

ADEPTUS MINOR INITIATION

rt be 'god, be more merciful to me a sinner, and keep me in the pathway of truth' third "thus then, did frater n.n. and his companions, having moved aside the circular altar, and having raised the brazen plate or lid of the pastos, discover the body of our founder, with all the ornaments and insignia as here shown before you. upon his breast was the book 't, a scroll explaining in full the mystic tarot; at the end of which was written a brief paragraph concerning christian rosenkreutz, beneath which the earlier fraters had inscribed their names. following this came the names of the three highest chiefs of the order, frater hugo alverda, the phrisian, in the 576th year of his age. frater franciscus de bry, the gaul, in the 495th year of his age. frater elman zata, the arab, in the 463rd yea

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

es, to observe one of these rituals in progress. that would be criminal, and perhaps in suicidal. one of our colleagues was fearfully attacked by his dog directly following a fairly simple and uncomplicated formula from this book. this is definitely not a gilbert chemistry set. the method of the necronomicon concerns deep, primeval forces that seem to pre-exist the normal archetypal images of the tarot trumps and the golden dawn telesmatic figures. these are forces that developed outside the judeo-christian mainstream, and were worshipped and summoned long before the creation of the qabala as we know it today. hence, the ineffectiveness of the golden dawn banishing procedures against them. they are not necessarily demonic or qliphotic in the sense that these terms are commonly understood i

ALEISTER CROWLEY BOOK OF LIES

the shape of the figure i suggests the phallus; this chapter is therefore called the sabbath of the goat, the witches' sabbath, in which the phallus is adored. the chapter begins with a repetition of o! referred to in the previous chapter. it is explained that this triad lives in night, the night of pan, which is mystically called n.o.x, and this o is identified with the o in this word. n is the tarot symbol, death; and the x or cross is the sign of the phallus. for a fuller commentary on nox, see liber vii, chapter i. nox adds to 210, which symbolises the reduction of book of lies get any book for free on: www.abika.com 12 duality to unity, and thence to negativity, and is thus a hieroglyph of the great work. the word pan is then explained, pi, the letter of mars, is a hieroglyph of two

x, see liber vii, chapter i. nox adds to 210, which symbolises the reduction of book of lies get any book for free on: www.abika.com 12 duality to unity, and thence to negativity, and is thus a hieroglyph of the great work. the word pan is then explained, pi, the letter of mars, is a hieroglyph of two pillars, and therefore suggest duality; a, by its shape, is the pentagram, energy, and n, by its tarot attribution, is death. nox is then further explained, and it is shown that the ultimate trinity, o, is supported, or fed, by the process of death and begetting, which are the laws of the universe. the identity of these two is then explained. the student is then charged to understand the spiritual importance of this physical procession in line 5. it is then asserted that the ultimate letter a

th the qabalistic doctrine of the ten sephiroth as an expression of tetrabook of lies get any book for free on: www.abika.com 14 grammaton (1 plus 2 plus 3 plus 4= 10. it is now seen that this hawk is not solar, but mercurial; hence the words, the cry of the hawk, the essential part of mercury being his voice; and the number of the chapter, b, which is beth the letter of mercury, the magus of the tarot, who has four weapons, and it must be remembered that this card is numbered 1, again connecting all these symbols with the phallus. the essential weapon of mercury is the caduceus. note (3) fourteen letters. quid voles illud fac. q.v.i.f. 196=14^2 [15] 3 kappa-epsilon-phi-alpha-lambda-eta gamma the oyster the brothers of a'.a. are one with the mother of the child.(4) the many is as adorable

is the bliss of the one; coitiondissolution is the bliss of the many. the all, thus interwoven of these, is bliss. naught is beyond bliss. the man delights in uniting with the woman; the woman in parting from the child. the brothers of a'.a. are women: the aspirants to a'.a. are men. book of lies get any book for free on: www.abika.com 15 [16] commentary( gamma) gimel is the high priestess of the tarot. this chapter gives the initiated feminine point of view; it is therefore called the oyster, a symbol of the yoni. in equinox x, the temple of solomon the king, it is explained how masters of the temple, or brothers of a'.a. have changed the formula of their progress. these two formulae, solve et coagula, are now explained, and the universe is exhibited as the interplay between these two. th

thou shalt be the mother hereafter. to all impressions thus. let them not overcome thee; yet let them breed within thee. the least of the impressions, come to its perfection, is pan. receive a thousand lovers; thou shalt bear but one child. this child shall be the heir of fate the father. book of lies get any book for free on: www.abika.com 17 [18] commentary( delta) daleth is the empress of the tarot, the letter of venus, and the title, peaches, again refers to the yoni. the chapter is a counsel to accept all impressions; it is the formula of the scarlet woman; but no impression must be allowed to dominate you, only to fructify you; just as the artist, seeing an object, does not worship it, but breeds a masterpiece from it. this process is exhibited as one aspect of the great work. the l

ALEISTER CROWLEY LIBER 777

nd traditional systems referred to above, as also, among many others, pietri di abano,2 lilly, eliphaz levi, sir r. burton, swami vivekananda, the hindu, buddhist, and chinese classics, the q ran and its commentators, the book of the dead, and, in particular, original research. the chinese, hindu, buddhist, moslem and egyptian systems have never before been brought into line with the qabalah; the tarot has never been made public. eliphaz levi knew the true attributions but was forbidden to use them* all this secrecy is very silly. an indicible arcanum is an arcanum that cannot be revealed. it is simply bad faith to swear a man to the most horrible penalties if he betray, etc, and then take him mysteriously apart and confide the hebrew alphabet to his safe keeping.3 this is perhaps only rid

eral allowance of rubber-cores in our old age. 4. the tree of life is the skeleton on which this body of truth is built. the juxtaposition and proportion of its parts should be fully studied. practice alone will enable the student to determine how far an analogy may be followed out. again, some analogies may escape a superficial study. the beetle is only connected with the sign pisces through the tarot trump the moon. the camel is only connected with the high priestess through the letter gimel. since all things whatsoever (including no thing) may be placed upon the tree of life, the table could never be complete. it is already somewhat unwieldy; we have tried to confine ourselves as far as possible to lists of things generally unknown. it must be remembered that the lesser tables are only

magic; the four lesser books of the lemegeton,4 the system of abramelin, if indeed its qliphothic ramifications are susceptible of classification, once we follow it below the great and terrible demonic triads which are under the presidency of the unutterable name;5 the vast and comprehensive system shadowed in the book called the book of the concourse of the forces,6 interwoven as it is with the tarot, being, indeed, on one view little more than an amplification and practical application of the book of thoth.7 but we hope that the present venture will attract scholars from all quarters, as when the wounded satan leaned upon his spear, forthwith on all sides to his aid was run by angels many and strong, and that in the course of time a far more satisfactory volume may result. many columns

h ww hh dwy 31 bis. lxvii. the parts of the soul. lxviii. the demon kings. lxix* the alchemical elements. lxx. attribution of pentagram. 11 jwr ruach oriens h left upper point 23 jmcn neshamah ariton g right upper point 31 hyj chiah paimon f right lower point 32 bis cpn nephesh amaimon g left lower point 31 bis hdyjy yechidah. topmost point table of correspondences 19 lxxi. the court cards of the tarot, with the spheres of their celestial dominion wands. lxxii. the court cards of the tarot, with the spheres of their celestial dominion cups. 11 the prince of the chariot of fire. rules 20 d to 20 f, including most of leo minor. the prince of the chariot of the waters. 20 g to 20 h 23 the queen of the thrones of flame. 20 l to 20 a, including part of andromeda. the queen of the thrones of the

waters. the king of the hosts of the sea. 20 k to 20 l, including most of pegasus. 32 bis the princess of the shining flame. the rose of the palace of fire. rules one quadrant of heavens round n. pole. the princess of the waters. the rose of the palace of the floods. rules another quadrant 31 bis the root of the powers of fire (ace) the root of the powers of water. lxxiii. the court cards of the tarot, with the spheres of their celestial dominion swords. lxxiv. the court cards of the tarot, with the spheres of their celestial dominion pantacles. 11 the prince of the chariot of air. 20 j to 20 k the prince of the chariot of earth. 20 a to 20 b 23 the queen of the thrones of air. 20 f to 20 g the queen of the thrones of the earth. 20 i to 20 j 31 the lord of the winds and the breezes. the k

ALEISTER CROWLEY LIBER CHANOKH

same order, right to left. but the order of the decans in each sign is reverse, and thus the planets which fill the right-hand side of the pyramids go in the first two cases downwards, and in the third from left to right. the upper sides of the pyramids are all attributed to the element of spirit, the lower sides to the element of the tablet. each square is also referred to the small card of the tarot which corresponds to the decan (see 77712. 2. calvary crosses. each has 10 squares. the upper sides of the pyramids are uniformly given to spirit, the lower sides to the sephiroth, in the order shewn.13 the left-hand sides are attributed to the element of the tablet, the right-hand sides to the sub-element of the lesser angle.14 3. kerubic squares. the upper sides pertain to the element of t

hand sides are attributed to the element of the tablet, the right-hand sides to the sub-element of the lesser angle.14 3. kerubic squares. the upper sides pertain to the element of the tablet, the lower sides to the subelement. right- and left-hand sides in this case correspond, according to a somewhat complex rule which it is unnecessary to give here.15 the attributions to the court cards of the tarot naturally follow.16 4. lesser squares. the upper side of each pyramid is governed by the kerub standing on the file above it. the lower side is governed by the kerub also, but in order descending as the are from right to left above [see angle of air of water; the kerubs go earth, fire, water, air (from the square marked d, the fifth from the left in the top rank of the tablet, and downward t

world corresponding (thus fire atziluth, water briah, etc. regardie gives the positions of binah through to geburah differently; zalewski (1990) gives the same reading as chanokh, stating this arrangement appears in westcott s notanda to the g.d. enochian papers. 14: in addition the upper six are referred to the planets according to the scheme in 777 col. cxxiv, the heavenly hexagram, and to the tarot trumps corresponding. 15: see regardie (ed, the golden dawn, vol. iv. 16: suit by element of lesser angle, rank by element of column; so in the lesser angles of water, the square with the left and right sides referred to fire is attributed to the knight of cups. 17: each square is additionally referred to one of the 16 figures of geomancy, and to one of the signs or elements (saturn replacin

ent of lesser angle, rank by element of column; so in the lesser angles of water, the square with the left and right sides referred to fire is attributed to the knight of cups. 17: each square is additionally referred to one of the 16 figures of geomancy, and to one of the signs or elements (saturn replacing earth as per the dual attribution of the path of tau, and thence to the hebrew letter and tarot card corresponding: thus row column attributions fire a puer h iv the emperor water d populus j vii the chariot air g puella l viii justice fire (cardinal signs) earth j carcer u xv the devil fire e fortuna minor f xi strength water h rubeus n xiii death air k tristesia x xvii the star water (fixed signs) earth b amissio w v the hierophant fire i acquisitio s xiv temperence water l laetitia

i acquisitio s xiv temperence water l laetitia q xviii the moon air c albus z vi the lovers air (mutable signs) earth f conjunctio y ix the hermit fire b cauda draconis c xx the last judgement water c via m xii the hanged man air d fortuna minor a 0 the fool earth (elements) earth (e) caput draconis t xxi the universe (if using the book of thoth attributions, exchange h and x and change titles of tarot trumps accordingly. the remaining six trumps and hebrew letters are referred to the upper six squares of the calvary crosses as noted above. 18: rather than reproduce the version of the alphabet which appeared in the equinox publication i have substituted a face based on the final corrected forms of the letters from sloane 3188 (quinti libri mysteriorum appendix, cleaned up very slightly; no

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

f the god and the magician in samadhi. the world of angels is under the numbers four to nine, and that of spirits under the 3 number ten<paths" in this condensed sketch. they should be studied in view of all their attributes in 777, but more especially that in which they are attributed to the planets, elements and signs, as also to the tarot trumps, while their position on the tree itself and their position as links between the particular sephiroth which they join is the final key to their understanding. it will be noticed that each chapter of this book is attributed to one of them. this was not intentional. the book was originally but a collection of haphazard dialogues between fra. p. and soror a; but on arranging the mss, the

n, and then adding vau as prefix and affix. the full word is then vau yod aleph ayin vau whose number is 93. we may analyse this new word in detail and demonstrate that it is a proper hieroglyph of the ritual of self-initiation in this aeon of horus. for the correspondence in the following note, see liber 777. the principal points are these: 31: atu :no: hebrew :no.:correspondence: other :of :of (tarot trump :atu: letters :let: in nature: correspondences :ter: the hiero: v :vau (a nail: 6 :taurus (an :the sun. the son in tephant (osi: english v: earthy sign: tragrammaton (see cap. ris throned: w, or vo: ruled by: iii. the pentagram& crowned: wel between: venus; the: which shows spirit with wand: o and u: moon exalt: master& reconciler of: ma'ajab and: ed therein: the four elements: ma'aruf

on. the with lamp: or y: ruled by: youth setting out on wings: mercury: his adventures after wand: exalted: receiving the wand. cloak, and: therein: parzival in the desert serpent: sexually: christ taking refuge: ambivalent: in egypt, and on: light, i.e: the mount tempted by: of wisdom: the devil. the uncon: the inmost: scious will, or word. 32: atu :no: hebrew :no.:correspondence: other :of: of (tarot trump :atu: letters :let: in nature: correspondences :ter: the fool: o :aleph (an ox: 1 :air (the con :the free breath. the (the babe: english a: dition of: svastika. the holy in the egg: more or: all life: ghost. the virgin's on the lo: less: the impar: womb. parzial as "der tus, bacchus: tial vehicle: reine thor" who knows diphues: sexually: nothing. horus. etc: undevelop: christ-bacchus a

ormula, which cannot be too carefully studied and practised. it is unfortunately, the most complex of all of them. but this is the fault of the first matter of the work, which is so muddled that many operations are required to unify it- 40 chapter vii the formula of the holy graal: of abrahadabra "and of certain other words" also: the magical memory. the hieroglyph shewn in the seventh key of the tarot (described in the 12th aethyr, liber 418, equinox i, v) is the charioteer of our lady babalon, whose cup or graal he hears. now this is an important formula. it is the first of the formulae, in a sense, for it is the formula of renunciation<abyss> it is also the last! this cup is sai

ngles in the hexagram. it is the first number of the sun, whose last number<sun being 6, a square 6x6 contains 36 squares. we arrange the numbers from 1 to 36 in this square, so that each line, file, and diagonal adds to the same number. this number is 111; the total of all is 666> is 666 "the number of a man. the letter m exhibits the termination of this process. it is the hanged man of the tarot; the formation of the individual from the absolute is closed by his death. we see accordingly how aum is, on either system, the expression of a dogma which implies catastrophe in nature. it is cognate with the formula of the slain god. the "resurrection" and "ascension" are not implied in it. they are later inventions without basis in necessity; they may be described indeed as freudian phant

ALEISTER CROWLEY MAGICK WITHOUT TEARS

reative force of the universe" is quite ready-made. pyramis1, a pyramid, is that force in its geometrical form; in its biological form it is phallus2, the yang or lingam. both words have the same numerical value, 831. these two words can therefore serve you as the secret object of your work. how than can you construct the number 831? the letter kaph3, jupiter (jehovah, the wheel of fortune in the tarot- magic without tears get any book for free on: www.abika.com 19 the atu x is a picture of the universe built up and revolving by virtue of those three principles: sulphur, mercury, salt; or gunas: sattvas, rajas, tamas- has the value 20. so also has the letter yod4 spelt in full. one gnostic secret way of spelling and pronouncing jehovah is iao5 and this has the value 811. so has "let there

soon as you get to ideas important enough to be comprehensive; as is mentioned in the article on the qabalah in equinox vol. i, no. 5, it is quite easy to prove 1= 2= 3= 4, etc. on the other hand, you must be careful to avoid taking the correspondences given in the books of reference without thinking out why they are so given. thus, you find a camel in the number which refers to the moon, but the tarot card "the moon" refers not to the letter gimel which means camel, but to the letter qoph, and the sign pisces which means fish, while the letter magic without tears get any book for free on: www.abika.com 21 itself refers to the back of the head; and you also find fish has the meaning of the letter nun. you must not go on from this, and say that the back of your head is like a camel- the con

months. i will now tell you what this method is: as i walked about, i made a point of attributing everything i saw to its appropriate idea. i would walk out of the door of my house and reflect that door is daleth, and house beth; now the word "dob" is hebrew for bear, and has the number 6, which refers to the sun. then you come to the fence of your property and that is cheth- number 8, number of tarot trump 7, which is the chariot: so you begin to look about for your car. then you come to the street and the first house you see is number 86, and that is elohim, and it is built of red brick which reminds you of mars and the blasted tower, and so on. as soon as this sort of work, which can be done in a quite lighthearted spirit, becomes habitual, you will find your mind running naturally in

s you can commit to memory without getting confused, you may try a few easy exercises, beginning with the past("how many sets of attributions- well, certainly, the hebrew and greek alphabets with the names and numbers of each letter, and its meaning: a couple of lists of god-names, with a clear idea of the character, qualities, functions, and importance of each; the "kingscale" of colour, all the tarot attributions, of course; then animals, plants, drugs, perfumes, a list or two of archangels, angels, intelligences and spirits- magic without tears get any book for free on: www.abika.com 63 that ought to be enough for a start) now you are armed! ask yourself: why is the influence of tiphareth transmitted to yesod by the path of samekh, a fence, 60, sagittarius, the archer, art, blue- and so

for these three; the chessplayer, the openings, and the game itself. but- you will object- why be silly at all? why not say simply that the lamen, stating as it does the character and powers of he wearer, is a dynamic portrait of the individual, while the pantacle, his universe, is a static portrait of him? and that, you pursue flattering, is why you preferred to call the weapon of earth (in the tarot) the disk, emphasizing its continual whirling movement rather than the pantacle of coin, as is more usual. once again, exquisite child of our father the archer of light and of seaborn aphrodite, your well-known acumen has "nicked the ninety and nine and one over" as browning says when he (he too) alludes to the tarot. magic without tears get any book for free on: www.abika.com 140 as you wil

ALEISTER CROWLEY MEDITATION

break up the light. even "consciousness" itself is that which distinguishes between the lower and the higher, the waters which are below the firmament from the waters which are above the firmament, that appalling stage in the great curse of creation. since at the best this water<water in this cup (the latter is also a heart, as shown by the transition from the ancient to the modern tarot; the suit "hearts" in old packs of cards, and even in modern spanish and italian cards, is called "cups) is the letter "mem (the hebrew word for water, which has for its tarot trump the hanged man. this hanged man represents the adept hanging by one heel from a gallows, which is in the shape of the letter daleth- the letter of the empress, the heavenly venus in the tarot. his legs form a cro

ery word of it is, however, worthy of profound consideration "the lord" is adonai- which is the hebrew for "my lord; and he descends from heaven, the supernal eden, the sahasrara cakkra in man, with a "shout" a "voice" and a "trump" again airy symbols, for it is air that carries sound. these sounds refer to those heard by the adept at the moment of rapture. this is most accurately pictured in the tarot trump called "the angel" which corresponds to the letter shin, the letter of spirit and of breath. the whole mind of man is rent by the advent of adonai, and is at once caught up into union with him "in the air" the ruach. note that etymologically the word greek letters here: sigma-upsilon-nu "together with" is the sanskrit "sam" and the hebrew adni is the sanskrit adhi. the phrase "together

ALEISTER CROWLEY SEPHER SEPHIROTH

ight hlyl priest nhk unto them mhl 76 secret, put away; a hiding-place nwybx rest, peace xxyn slave, servant db( goddess hlyl) 77 prayed h(b overflowing (ps. 124:5) nwdyz towers, citadels ldgm the influence through the paths (cf. 78; destiny, fate, luck; constellation, planet (cf. 483& 536; soul-root lzm goat; strength; violence; glory z( 78 1-12. the mystic number of kether as hua; the number of tarot cards; the sum of the key-numbers of the supernal beard aiwass: the angel of ra-hoor-khuit( gincorrect h. cf. 93) s)wy) the breaker; dream (n& v) mlx to pity lmx to initiate knx bread (ps. 78:20= mlx, by metathesis) mxl the influence through the paths (cf. 77 )lzm salt xlm the name of a giant )z( palace of love (referred to chesed) hbh) lkyh before (in front of, over against xkn 79 jachin, t

kneel; bless; knee, lap krb young male camel rkb to make heavy; to make many, multiply; long; extent; long ago, already rbk to ride, drive; horseman, driver; vehicle bkr to be mixed, mingled kbr 224 male (ch) rkd walk, journey; the path krd [the beginnings of] emanations (cf. 264) yqqwx representations, inscriptions (cf. 264) yqwqx union rwxy number; census; appointed place; commandment dqpm the tarot (cf. 216, 280& 671 +wr+ 226 profound; hidden; the north nwpc eternal foundation of the world: a title of yesod mlw( dwsy 227 long, tall kwr) a piscine, pond; blessing (prov. 10:22) hkrb remember; male (sacred phallus. see s.d. cap. 2) rkz damages, injuries nyqyzn the hooks of the pillars (ex. 27:10, 11) mydwm(h ywwl 228 first-born (cf. 567) rwkb blessed! kwrb the tree of life (cf. 233) myyx

ALEISTER CROWLEY THE LOST CONTINENT

confirm this. nu (hebrew noah) is atlantean for arch, zu (egyptian shu) for many ideas connecting with wind, asi means 'cum quasi serpens, obviously the name of an actual high priestess. ra is pure atlantean for sun, and 'mse (egyptian chomse) for moon. the idea in 'mse is that of a strong woman('m) closing the mouth of a serpent (s) or dragon, and from this we have the xith card of the bohemian tarot, and the legend in the apocalypse. in the mystic greek used by the gnostics we find similar traces, sophia being from s ph, giving the idea of 'serpent breath' i.e. wisdom. iao is phallos, kteis, proktos. the word logos means the boy (g) naturally engendered of the virgin (l) and the serpent (s. theos (root o, first written 0) means the sun in his strength and also the lingam-yoni conjoined

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

in these three. infinite freedom, all-embracing, for physical love; boundless continuity for life; and the silent rhythm of the stars for language. these three conceptions are her gift to us. al i,7 "behold! it is revealed by aiwass the minister of hoor-paar-kraat" the old comment 7. aiwass- see introduction. he is 78, mezla, the "influence" from the highest crown, and the number of cards in the tarot, rota, the all-embracing wheel. hoor-paar-kraat- see ii, 8. aiwass is called the minister of hoor-paar-kraat, the god of silence; for his word is the speech of the silence. the new comment aiwass is the name given by ouarda the seer as that of the intelligence communicating. see note to title. hoor-paar-kraat or harpocrates, the "babe in the egg of blue, is not merely the god of silence in a

title. hoor-paar-kraat or harpocrates, the "babe in the egg of blue, is not merely the god of silence in a conventional sense. he represents the higher self, the holy guardian angel. the connexion is with the symbolism of the dwarf in mythology. he contains everything in himself, but is unmanifested. see ii:8. he is the first letter of the alphabet, aleph, whose number is one, and his card in the tarot is the fool, numbered zero. aleph is attributed to the "element (in the old classification of things) of air. now as "one" or aleph he represents the male principle, the first cause, and the free breath of life, the sound of the vowel a being made with the open throat and mouth. as zero he represents the female principle, the fertile mother (an old name for the card is mat, from the italian

the taro card, where 'the fool' is shown with a long wand and carrying a sack; his coat is motley. tigers and crocodiles follow him, thus linking this image with that of harpocrates. almost identical symbols are those of the secret god of the templars, the bi-sexual baphomet, and of zeus arrhenothelus, equally bi-sexual, the father-mother of all in one person (he is shown in this full form in the tarot trump xv "the devil) now zeus being lord of air, we are reminded that aleph is the letter of air. as air we find the "wandering fool" pure wanton breath, yet creative. wind was supposed of old to impregnate the vulture, which therefore was chosen to symbolize the mother-goddess. he is the wandering knight or prince of fairy tales who marries the king's daughter. this legend is derived from c

ip is little more than ability to perceive this 0/0 phase of "something" in respect of larger and larger "somethings. a verse with so sacred a number as 11 is likely to mean very deep things. probably much concerning the function of the fool is concealed in it. it has been shewn in a previous note that the principal gods, and men, that men have adored, are in one way or another represented in the tarot card "the fool. the statement in the text is, superficially, either a platitude or a petulance; neither sounds like the tone of nuit. a third alternative? can we have "phrased" it carelessly, or punctuated it incorrectly? or is there a qabalistic puzzle or a mystic submeaning concealed? the subject changes instantly, as it seems. i prefer to suggest that these "fools" are "silent selves, imp

lord of the aeon; and 5 and 6 are mystically mated to represent the accomplishment of the great work in abrahadabra, the word of the aeon (see, for this word, infra qabalistic appendix. the termination st is the coronal combination xxxi which we shall notice often enough later on. the beast, besides 666 correspondences, is by english sound, the magus (beth, mercury, etc) of this st. s has in the tarot the card numbered xx, which represents the stele of revealing, and is called the judgment; i.e, the ending of an aeon. t has the card numbered xi and is called strength. it is the card of leo and represents babalon and the beast conjoined "their fold; not only a sheepfold, but as if it were written "their embrace. al i,16 "for he is ever a sun, and she a moon. but to him is the winged secret

ALEISTER CROWLEY THE QABALAH

ces, e.g, the equality of the qliphoth of one sign with the intelligence of another. such misses are more frequent than such hits as dja, unity, 13= hbha, love, 13. the argument is an argument in a circle. only an adept can understand the qabalah, just as (in buddhism) sakyamuni said, only an arahat can understand the dhamma. 33 diagram 2 was a tree of life diagram showing the paths with letters, tarot trumps, and yetziratic attributions, and the sephiroth with associated grades; diagram 12 the figure of the flaming sword t.s. liber lviii 22 in this light, indeed, the qabalah seems little more than a convenient language for recording experience. we may mention in passing that frater p. never acquiesced in the obvious cook of arguing x= y+ 1\ x= y, by assuming that x should add one to itsel

2, 1, 3, 1, 4, give, say, e?39 the only answer is, that if you screw it round long enough, it perhaps will! the rational table of tziruph should, we agree with fra. p, be left to the rationalist press association, and we may present the irregular table of commutations to irregular masons. 4. to the less important methods we may apply the same criticism. we may glance in passing at the yetziratic, tarot, and signifactory methods of investigating any word. but though frater p. was expert enough in these methods they are hardly pertinent to the pure numerical qabalah, and we therefore deal gently with them. the attributions are given in 777. thus a in the yetziratic world is air, by tarot the fool, and by signification an ox. thus we have the famous i.n.r.i= y. n. r. i= f, h, f; the virgin, t

mament, and divided the waters which were under the firmament from the waters which were above the firmament. 39 e is the base of natural logarithms; it is defined as the sum from 0 to infinity of 1 over n factorial; approximately 2.718281828 t.s. liber lviii 24 or by meaning: the ox and the goad, i.e. he is both matter and motion. we here append a sketch ms by frater p, giving his explanation by tarot, etc, of the letters of the alphabet spelt in full. mystic readings of the letters of the alphabet (see tarot cards, and meditate [la. folly s doom is ruin tyb. the juggler with the secret of the universe. lmg. the holy guardian angel is attained by self-sacrifice and equilibrium. tld. the gate of the equilibrium of the universe (note d, the highest reciprocal path) hh. the mother is the dau

er 418. 44 \d, blood. see part ii. here 4 11= the corruption of the created world. 45. hm, a secret title of yetzirah, the formative world \da, adam, man, the species (not the first man. a is air, the divine breath which stirs \d, blood, into being. 49. a number useful in the calculations of dr dee, and a mystic number of venus. 50. the number of the gates of 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

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 like 31, q.v. 64. yd and ynd, intelligences (the twins) of mercury. see also 32. 65. ynda. in roman characters lxv= lvx, the redeeming light. see the 5 =6 ritual and konx om pax. note 65= 13 5, the most spiritual form of force, just as 10 5 was its most ma

ALEISTER CROWLEY THE SWORD OF SONG

but leave me, prithee, yet my hawk and cow: and i approve thy greybeard dotard s smile, if thou wilt that of egypt s crocodile. 746. lost! lost! lost !78 see the lay of the last minstrel. 759. ain elohim.79 there is no god! so our bible. but this is really the most sublime affirmation of the qabalist. ain is god for the meaning of ain, and of this idea, see berashith, infra. the fool is he of the tarot, to whom the number 0 is attached, to make the meaning patent to a child. i insult your idol, quoth the good missionary; he is but of dead stone. he does not avenge himself. he does not punish me. i insult your god, replied the hindu; he is invisible. he does not avenge himself, nor punish me. my god will punish you when you die! so, when you die, will my idol punish you! no earnest student

he main satire is of course on the chymical marriage of christian rosencreutz. a few only of the serious problems are elucidated in footnotes. 1 i.e. when 118= change, a ferment, strength. also= before he was 120, the mystic age of a rosicrucian. 2 her-shell= herschell, or uranus, the planet which was ascending (in leo) at crowley s birth. 3 vau and gimel, the hierophant and high-priestess in the tarot. hence from his castle of ug means from his initiation. we cannot in future do more than indicate the allusions. 4 the kerubim. 5 see table of correspondences [a table of correspondences was intended to appear as an appendix to the first volume of crowley s collected works. it is not in the 1970s reprint from which i am working, and may not have been in the original. see 777 instead t.s] 6 t

is castle of ug means from his initiation. we cannot in future do more than indicate the allusions. 4 the kerubim. 5 see table of correspondences [a table of correspondences was intended to appear as an appendix to the first volume of crowley s collected works. it is not in the 1970s reprint from which i am working, and may not have been in the original. see 777 instead t.s] 6 the 22nd key of the tarot. the other tarot symbols can be traced by any one who possesses, and to some degree understands, a pack of the cards. the occult views of the nature of these symbols are in some cases crowley s own. ambrosii magi hortus rosarum 111 intellectus. deus. h. et s. v. a. luna. quid umbratur in mari. deo duce comite ferro. vestigia nulla retrorsum. pearls, big and round like the breasts of a sea-ny

em that understand not easily our high mysteries; for in thy pen is, as it were, a river of clear water; without vagueness, without ambiguity, 1 aum! the sacred word. 2 qy. j (the cart) becomes o (a wheel. the commentators who have suspected the horrid blasphemy implied by the explanation becomes k, the wheel of fortune, are certainly in error. 3 demeter and persephone. 4 ch= j; h= hades. see the tarot cards, and classical mythology, for the symbols. ambrosii magi hortus rosarum 121 sedes profunda paimonis. oculi nox secreta. portae silentium partitio. without show of learning, without needless darkening of counsel and word, dost thou ever reveal the sacred heights of our mystic mountain. for, as for him that understandeth not thy writing, and that easily and well, be ye well assured all t

ALEISTER CROWLEY EQ I 1

y a very advanced student. it is not as simply written as we could wish, but will shew the method. 9. the more scientific the record is, the better. yet the emotions should be noted, as being some of the conditions. let then the record be written with sincerity and care, and with practice it will be found more and more to approximate to the ideal. ii "physical clairvoyance" 1. take a pack of (78) tarot playing cards. shuffle; cut. draw one card. without looking at it, try and name it. write down the card you name, and the actual card. repeat, and tabulate results. 2. this experiment is probably easier with an old genuine pack of tarot cards, preferably a pack used for divination by some one who really understood the matter. 3. remember that one should expect to name the right card once in

ALEISTER CROWLEY EQ I 5

, copies of no. ii. of the equinox, of which only a few remain, will be sold at ten shillings, instead of five as hitherto. i should like to call attention to the immense amount of important material that awaits publication. there is the sepher sephiroth, referred to in this section of the temple of solomon the king; the complete writings of dr dee and sir edward kelly; a tremendous volume on the tarot; du potet's "magic unveiled" translated by john yarker, the venerable grand master general of the a. and p. rite of masonry; the key of the greater mysteries, by eliphas 1 levi, and many other important mss. all this has cost untold labour to me and my colleagues; but the difficulties of editing and publishing still confront us. i am therefore appealing for helpers among those who are intere

heh hb:mem hb:shin hb:nun 63 water water, taste hb:heh 23 hb:bet hb:ayin atziluth, archetypal hb:heh hb:yod hb:chet 72 dee fire, sight hb:yod 31 hb:nun-final hb:bet assiah, material hb:shin hb:peh hb:nun 52 spirit earth, touch h 32bis hb:heh hb:dalet hb:yod hb:chet hb:yod< spirit, hearing hb:shin 31bis_ xvi. ix. viii. vii. the planets and their numbers printed value of hebrew letters& numbers. on tarot trumps col.vii. english equiv. symbols used in this article_ mercury 8 12 0 1 a hb:aleph 11 moon 9 13 i 2 b hb:bet 12 venus 7 14 ii 3 g hb:gemel 13 jupiter 4 21 iii 4 d hb:dalet 14 mars 5 27 iv 5 h hb:heh 15 sun 6 30 v 6 v hb:vau 16 saturn 3 32 vi 7 z hb:zain 17_ vii 8 ch hb:chet 18 xviii. xvii. xi 9 t hb:tet 19 english of col. parts of ix 10 i hb:yod 20 xvii. the soul x 20, 500 k hb:koph, h

2, 1, 3, 1, 4, give, say "e? the only answer is, that if you screw it round long enough, it perhaps will! 92 the rational table of tzirup should, we agree with fra. p, be left to the rationalist press association, and we may present the irregular table of commutations to irregular masons. 4. to the less important methods we may apply the same criticism. we may glance in passing at the yetziratic, tarot, and significatory methods of investigating any word. but though frater p. was expert enough in these methods they are hardly pertinent to the pure numerical qabalah, and we therefore deal gently with them. the attributions are given in "777. thus hb:aleph in the yetziratic world is "air" by tarot "the fool" and by signification "an ox" thus we have the famous i.n.r.i= hb:yod, hb:nun, hb:res

ustice" as it is written "the wisdom of this world is foolishness with god" or, by yetzirah "the air is his balance" as it is written "god made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament" or, by meaning "the ox and the goad "i.e "he is both matter and motion" we here append a sketch ms. by frater p, giving his explanation by tarot, etc, of the letters of the alphabet spelt in full. mystic readings of the letters of the alphabet("see" tarot cards "and meditate) alp. folly's doom is ruin. bith. the juggler with the secret of the universe. gml. the holy guardian angel is attained by self-sacrifice and equilibrium. 94 dlth. the gate of the equilibrium of the universe (note d, the highest reciprocal path) hh. the mother is

dm, blood. see part ii. here 4 x 11= the corruption of the created world. 45. mh, a secret title of yetzirah, the formative world. adm, adam, man, the species (not "the first man. a is air, the divine breath which stirs dm, blood, into being. 49. a number useful in the calculations of dr. dee, and a mystic number of venus. 50. the number of the gates of binah, whose name id death (50= hb:nun= 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

ALEISTER CROWLEY EQ I 5

which is called bag there cometh an angel into the stone with opalescent shining garments like a wheel of fire on every side of him, and in his hand is a long flail of 1 the lvx cross hidden in the svastika is probably the arcanum here connoted. svastika itself adds to 231= 0+ 1+ 2+ 21, the 21 keys. the cubical svastika regarded as composed of this lvx cross and the arms has a total of 78 faces- tarot and mezla. scarlet lightning; his face is black, and his eyes white without any pupil or iris. the face is very terrible indeed to look upon. now in front of him is a wheel, with many spokes, and many tyres; it is like a fence in front of him. and he cries: o man, who art thou that wouldst penetrate the mystery? for it is hidden unto the end of time. and i answer him: time is not, save in th

sis rejoicing. and then he remaineth to ward the aethyr, while i return unto the bank of sand that is the bed of the river near the desert. the river-bed near bou-saada "december" 4, 1909. 2.10-3.45 p.m. the cry of the 12th aethyr, which is called loe. there appear in the stone two pillars of flame, and in the midst is a chariot of white fire. this seems to be the chariot of the seventh key of 81 tarot. but it is drawn by four sphinxes, diverse, like the four sphinxes upon the door of the vault of the adepts, counterchanged in their component parts. the chariot itself is the lunar crescent, waning. the canopy is supported by eight pillars of amber. these pillars are upright, and yet the canopy which they support is the whole vault of the night. the charioteer is a man in golden armour, stu

seem to get from success. but a voice comes now: must not understanding lie open unto wisdom as the pyramids lie open to the stars? accordingly, i wait in a certain magical posture which it is not fitting to disclose, and above me appears the starry heaven of night, and one star greater than all the other stars. it is a star of eight rays. i recognize it as the star in the seventeenth key of the tarot, as the star of mercury. and the light of it cometh from the path of aleph. and the letter cheth is also involved in the interpretation of this star, and the paths of h and vau are the separations which this star unites. and in the heart of the star is an exceeding splendour- a god standing upon the moon, brilliant beyond imagining. 123 it is like unto the vision of the universal mercury. bu

is an urn suspended in the air, without support, above the centre of a well. and the well hath eight pillars, and a canopy above it, and without there is a circle of marble paving-stones, and without them a great outer circle of pillars. and beyond there is the forest of the stars. but the urn is the wonderful thing in all this; it is made of fixed mercury; and within it are the ashes of the book tarot, which hath been utterly consumed. and this is that mystery which is spoken of in the acts of the apostles; that jupiter and mercury (kether and chokmah) 126 visited (that is, inspired, ephesus, the city of diana, binah- was not diana a black stone- and they burnt their books of magick. now it seems that the centre of infinite space is that urn, and hadit is the fire that hath burnt up the b

t, which hath been utterly consumed. and this is that mystery which is spoken of in the acts of the apostles; that jupiter and mercury (kether and chokmah) 126 visited (that is, inspired, ephesus, the city of diana, binah- was not diana a black stone- and they burnt their books of magick. now it seems that the centre of infinite space is that urn, and hadit is the fire that hath burnt up the book tarot. for in the book tarot was preserved all of the wisdom (for the tarot was called the book of thoth, of the aeon that is passed. and in the book of enoch was first given the wisdom of the new aeon. and it was hidden for three hundred years, because it was wrested untimely from the tree of life by the hand of a desperate magician. for it was the master of that magician who overthrew the power

ALEISTER CROWLEY EQUINOX EQ I 1 2

shall take "hua allalu alazi lailaha illa hua" for mantra [any sacred sentence, whose constant repetition produces many strange effects upon the mind. ed. if i want one, or: may adonai reveal unto me a special mantra to invoke him! 3.51. broke down again, mantra and all. 3.52- went on meditating in "hanged man posture"[legs 4.14. crossed, arms below head, like the figure of the hanged man in the tarot cards. ed. to formulate sacrifice and pain self- inflicted; for i feel such a worm, able only to remain a few minutes at a time in a position long since "conquered. for this reason too i cut again the cross of blood; and now a third time will i do it. and i will take out the magical knife and sharpen it yet more, so that this body may fear me; for that i am horus the terrible, the avenger, t

i.[the nature of this ritual is 4.30. explained later. ed. 5.10. i have returned from my shopping. strange how solemn and dignified so trivial a thing becomes, once one has begun to concentrate! i bought two pears, half a pound of garibaldi biscuits, and a packet of gaufrettes. i had a citron press too, at the d me. at the risk of violating the precepts of zoroaster 170 and 144 i propose to do a tarot divination for this operation. 14 5.10. i should explain first that i write this record for other eyes than mine, since i am now sufficiently sure of myself to attain something or other; but i cannot foretell exactly what form the attainment may take. just so, if one goes to call upon a friend, he may be walking or riding or sleeping. thus, then, is adonai hidden from me. i know where he liv

ur in their true nature he passes to the altar once more and as the apex of a descending triangle is admitted to the lordship of the double kingdom. thus is he a member of the visible triad that is crossed with the invisible behold the hexagram of solomon the king! all this the hiereus seals with a knock and at the hegemon's new summons he to his surprise finds himself as the hanged man of the tarot. each point of the figure thus formed they crown with light, until he glitters with the flame of the spirit. 38 thus and not otherwise is he made a partaker of the mysteries, and the lightning flash strikes him. the lord hath descended from heaven with a shout and with the voice of the archangel, and the trump of god. he is installed in the throne of the double kingdom, and he wields the wan

r two pice; and that man does ill when he invokes tahuti to cure a cold in the head while mr. lowe's shop is so 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 expec

if divination could ever help on such exalted planes! as if the trumpery elementals that operate these things possessed the secrets of the destiny of an adept, or could help him in his agony! for this reason, divination should be discarded from the start: it is only a "mere toy, the basis of mercenary fraud" as zoroaster more practically assures us. 105 yet one can get the right stuff out of the tarot (or other inconvenient method) by spiritualising away all the meaning, until the intuition pierces that blank wall of ignorance. let o.m. meditate upon this oracle on his way to feed john st. john's body and thus feed his own! 6.52. out, out, to feed! 6.57. trimming his beard in preparation for going out, he reflects that the deplorable tone (as one's dean would say) of the last entry is no

ALEISTER CROWLEY EQUINOX EQ I 2 2

ted a rigorous test of s.r.m.d. on the one side and the order on the other" here we must leave the "lection" returning to it in its proper place, and after explaining "the diagram of the paths and the grades" enter upon the ritual of the 0 =0 grade of neophyte. it will be at once apparent to the reader that the diagram of the paths is simply the ordinary sephirotic tree of life, combined with the tarot trumps, the twenty-two letters of the hebrew alphabet, the thirty-two paths of the sepher yetzirah, the signs of the zodiac, and the signs of the planets and the elements. the following account of it is taken from s.a.'s copy no. 2 of the "ritual of the 24th, 25th, and 26th paths leading from the first order of the g. d. in the outer to the 5 =6, associate adept speaking "before you upon the

the following account of it is taken from s.a.'s copy no. 2 of the "ritual of the 24th, 25th, and 26th paths leading from the first order of the g. d. in the outer to the 5 =6, associate adept speaking "before you upon the altar is the diagram of the sephiroth and paths with which you are already well acquainted, having marked thereon the grade of the order corresponding to each sephira, and the tarot trumps appropriated to each path "you will further note that the first order includes: malkuth, answering to neophyte and zelator, and the element of earth. yesod to theoricus and air. hod to practicus and water. and netzach to philosophus and fire "of these the last three grades alone communicate with the second order, though cut off from it by a veil which may 242 illustration goes here. t

"the magician" weh note extension: this document is reproduced as plate iv in ellic howe's book "the magicians of the golden dawn, routledge& kegan paul, london, 1972. there is a left-right inversion of the kerubim on the borders of the document, possibly due to a mistake by the original artist. this inversion was perpetuated throughout the golden dawn system, in the present ritual, in design of tarot cards and generally. of the place of harpocrates the next invisible station is in the path of hb:samekh between the place of thmaist and that of the evil triad: and it is the place of the lotus- throned lord of silence, even that great god harpocrates, the younger brother of horus. of isis and nephthys the stations are the places of the pillars in netzach and hod respectively; wherefore thes

he then explains that to the thirty-second path of the sepher yetzirah is attributed the seven abodes of assiah; to the four elements, the kerubim, and the qliphoth.5 267 it represents the connecting-link between assiah and yetzirah. it is the rending of the veil of the tabernacle; and it is the passing of the gate of eden. after which he enters upon the symbolisms of the twenty-first key of the tarot, the naked female form of which represents the bride of the apocalypse, the qabalistic queen of the canticles, the egyptian isis of nature. her two wands are the directing forces of the positive and negative currents. she is the synthesis of the thirty-second path uniting malkuth and yesod. illustration on page 268 approximated_ diagram 21. the cubical cross of twenty- two squares. 5 "see 77

t 7 heavens of assiah tablet_ of earth lamp_ 20# key_ of_ tarot_ 10 averse_ seats for altar sephiroth_ practicus/ lamp/ lamp_ hiereus hegemon_ chalice (o/ lamp_ sephiroth water sephiroth_ in banner seven tablet hb:heh hb:vau hb:heh hb:yod of west palaces of water_ diagram 26. arrangement of the temple for the 31st path in the 3= 8 ritual. he then explains to the theoricus the twentieth key of the tarot. it is a glyph of the powers of fire. the angel crowned with the sun is michael, the ruler of solar fire. the serpents which leap in the rainbow are symbols of the fiery seraphim. the trumpet represents the influence of the spirit descending upon binah; and the banner with the cross refers to the four rivers of paradise. michael is also axieros; the left-hand 271 figure samael, the ruler of

ALEISTER CROWLEY EQUINOX EQ I 2 3

simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tables of egyptian and hindu deities, as well as of colours, perfumes, plants, stones, and animals. the information concerning the tarot and geomancy exceeds that to be found in some treatises devoted exclusively to those subjects. the author appears to be acquainted with chinese, arabic, and other classic texts. here your reviewer is unable to follow him, but his hebrew does credit alike to him and to his printer. among several hundred words, mostly proper names, we found and marked a few misprints, but subsequently discover

ALEISTER CROWLEY EQUINOX EQ I 2

ell almost at a glance the sign rising at a stranger's birth, and that so frequently and certainly as to put chance and coincidence out of the question. for our own part, we consider astrology a valuable aid to concentration, and perhaps the best of the methods of determining the sankhara-skanda of a man. in your reviewer's own experience she has found it more reliable than either geomancy or the tarot, in questions genethliacal, at least. a careful study of the characteristics of the signs and planets is, moreover, of the very greatest assistance in the use of the book "777. unable as the editor is to find space within the restricted pages of the equinox for astrological matters, we are glad to think that the subject has a specialised organ in competent hands. ethel ramsay. contemporary p

ratic science: the science of number: which is that single mystery of the intellect of man whereby he becometh exalted unto the throne of inflexible and unerring godhead. as it is written "oh, how the world hath inflexible intellectual rulers (zoroaster. but before i may proceed unto the qabalistical<qabalah, qof-bet-lamed-heh, by tarot "the mystery shown forth in balanced disposition by command> enumeration and analysis of the text, a certain preamble in the fruitful fields of that science will become necessary. the evolution of the numbers is the evolution of the worlds, for as it is written in the clavicula salomonis "the numbers are ideas; and the ideas are the powers, and the powers are the holy elohim of life" that wh

ALEISTER CROWLEY EQUINOX EQ I 3 2

ming the supernals.15 horus hath the wand of osiris his father. osiris hath the wand of isis his mother. note especially mercury in virgo: the thoth-wand for isis. sun in leo: the osiris-wand for horus.16 venus in taurus: the isis-wand for osiris. all are thus linked with the higher. also we add mercury virgo sun leo venus taurus and obtain 231= 0+ 1+ 21= the sum of the numbers of the keys of the tarot. further, amoun_ the winged globe_ is again shown when isis and osiris are united. further, 5+ 9+ 14 (the bands on the wands= 28 power hb:chet hb:koph, for these are the total of the bands thereon. also the globe is light, the phoenix life, the lotus love (symbol of binary, the "prong" see dante. this prong points downwards. arms of typhon in 16th key) they also show the development of creat

lished, his tomb is found. this is the tomb of the postulant (note geomantic angelic symbolism of iao and inri) the l sign is the svastika (see z in 0= 0 ritual for meaning) also svastika hath 17 squares showing iao synthetical.23 and the svastika includeth the cross "even as a child in the womb of its mother to develop itself anew &c &c (cry of 29th aethyr.)24 the cubical svastika hath 78 faces= tarot and mezla. it is also hb:aleph= air and zero. it shows the initiation of a whirling force. the v sign is that of apophis and typhon. it is the y of pythagoras; it is the arms flung up of the drowning man and therefore= 12th key and hb:mem. it is also the horns of the mediaeval devil. it shows the binding and apparent death of the force, without which it cannot come to any perfection. the x s

ALEISTER CROWLEY EQUINOX EQ I 3 3

te statement of the work of many noble lives. we believe that the s.p.r. has taken up a most admirable position, and wish greater success to their work in the future. if they would only train themselves instead of exercising patience on fraudulent people, whose exploits no sane person would believe if god himself came down from heaven to attest them, they might get somewhere. a. c. the key to the tarot. by a. e. waite. w. rider and sons, limited. mr. waite has written a book on fortune-telling, and we advise servant- girls to keep an eye on their half-crowns. we have little sympathy or pity for the folly of fashionable women; but housemaids need protection_ hence their affection for policemen and soldiers_ and we fear that mr. waite's apologies will not prevent professional cheats from usi

tion_ hence their affection for policemen and soldiers_ and we fear that mr. waite's apologies will not prevent professional cheats from using his instructions for their frauds and levies of blackmail. 320 as to mr. waite's constant pomposities, he seems to think that the obscurer his style and the vaguer his phrases, the greater initiate he will appear. nobody but mr. waite knows "all" about the tarot, it appears; and he won't tell. reminds one of the story about god and robert browning, or of the student who slept, and woke when the professor thundered rhetorically "and what "is" electricity" the youth jumped up and cried (from habit "i know, sir "then tell us "i "knew" sir, but i've forgotten "just my luck" complained the professor "there was only one man in the world who knew_ and he h

ess them. au revoir, arthur. aleister crowley. it is an awkward situation for any initiate to edit knowledge concerning which he is bound to secrecy. this is the fundamental objection to all vows of this kind. the only possible course for an honest man is to preserve absolute silence. thus, to my own knowledge mr. waite is an initiate (of a low grade) and well aware of the true attribution of the tarot. now, what i want to know is this: is mr. waite breaking his obligation and proclaiming himself (to quote the words of his own oath "a vile and perjured wretch, void of all moral worth, and unfit for the society of all upright and just persons" and liable in addition to "the awful and just penalty of submitting himself voluntarily to a deadly and hostile current of will. by which he should f

s more than it says, and raises questions innumerable to which it supplies no answers" w.t.stead in the review of reviews "a thoughtfully written novel, and one that dips a little deeper than most into spiritual and intellectual matters" t.p.'s weekley. this story of a spiritual marriage presents strange possibilities of union between those who are of necessity separated in the physical body. the tarot of the bohemians: the most ancient book in the world, for the exclusive use of initiates. by papus. translated from the french by a. p. morton. new edition, revised throughout, with introduction by a. e. waite. crown 8vo, ornamental cloth gilt, gilt tops, 384 pp, profusely illustrated, 6s. net. a pack of 78 tarot cards: exquisitely drawn and coloured, from new and original designs by pamela

troduction by a. e. waite. crown 8vo, ornamental cloth gilt, gilt tops, 384 pp, profusely illustrated, 6s. net. a pack of 78 tarot cards: exquisitely drawn and coloured, from new and original designs by pamela coleman smith. each card has a separate allegorical meaning. this is without question the finest and most artistic pack that has ever been produced. price 6s. net, post free. the key to the tarot: giving the history of the tarot cards, their allegorical meaning and the methods of divination for which they are adapted. by arthur edward waite. royal 32mo, cloth gilt, 2s. net. essential to the interpretation of the tarot cards. the cards and key will be supplied in neat box for 8s. post free. psychic philosophy, as the foundation of a religion of natural causes. by v. c. desertis. with

ALEISTER CROWLEY EQUINOX EQ I 3

simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tables of egyptian and hindu deities, as well as of colours, perfumes, plants, stones, and animals. the information concerning the tarot and geomancy exceeds that to be found in some treatises devoted exclusively to those subjects. the author appears to be acquainted with chinese, arabic, and other classic texts. here your reviewer is unable to follow him, but his hebrew does credit alike to him and to his printer. among several hundred words, mostly proper names, we found and marked a few misprints, but subsequently discover

ges the magic sword. no ritual admits to the grade of practicus, which is conferred by authority when the task of the zelator is accomplished. 4 "the practicus" his duties are laid down in paper d, class d. instruction and examination in the qabalah and liber dcclxxvii. instruction in philosophical meditation (ghana-yoga).2 examination in some one mode of divination "e.g, geomancy, astrology, the tarot. theoretical. he is given a meditation-practice on expansion of consciousness. he is given a meditation-practice in the destruction of thoughts. instruction and examination in control of speech. practical. further, he casts the magic cup. no ritual admits to the grade of philosophus, which is 6 conferred by authority when the task of the practicus is accomplished. 5 "the philosophus" his dut

ALEISTER CROWLEY EQUINOX EQ I 4 3

who are interested in occult and masonic lore should write to frank hollings for his catalogue of over 1,000 volumes. sent post free on receipt of name and address, and all future issues. a few selected items below. the key of solomon the king (clavicula salomonis, translated and edited from ancient mss. in the british museum, by s. liddell macgregor mathers, author of "the kabbalah unveiled" the tarot" etc "with plates" crown 4to "cloth" 21"s "net" the key of solomon gives full, clear, and concise instructions for talismanic and ceremonial magic, as well as for the practical part of occultism. besides seals, sigils, and magical diagrams, nearly 50 pantacles or talismans are given in the plates. among other authors both eliphas l vi and christian mention the "key of solomon" as a work of h

ALEISTER CROWLEY EQUINOX EQ I 4

simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tables of egyptian and hindu deities, as well as of colours, perfumes, plants, stones, and animals. the information concerning the tarot and geomancy exceeds that to be found in some treatises devoted exclusively to those subjects. the author appears to be acquainted with chinese, arabic, and other classic texts. here your reviewer is unable to follow him, but his hebrew does credit alike to him and to his printer. among several hundred words, mostly proper names, we found and marked a few misprints, but subsequently discover

in london, where his first experience caused him to waver between eagerness and self-consciousness. at that time, he met with the adventure which i related. a young widow horse- whipped him. lionel was still very far from his salvation. 1 for reasons which are obvious to anyone who has mixed the gluten of the white eagle with the red powder, or accomplished the third projection, the order of the tarot trumps cannot any longer be preserved. nor will their number exceed seven. ix the hermit he went to seek it in the wilderness. a cottage green as a lizard, surrounded by flowers and trees, well furnished, well kept by a couple of servants, male and female, such was the chosen retreat. it proved very comfortable- and lonely. he pursued his education, often troubled by horrid visions, when he

ALEISTER CROWLEY EQUINOX EQ I 6 2

light [capricornus "stands with drawn sword before the veil; the others escort the people out] 18 the rite of jupiter officers centrum in centri trigono "black robe, swastika" sphinx "green robe, violin and sword" hermanubis "violet robe, caduceus" typhon "red robe, prong two-forked, or sword" hebe. ganymede "cup-bearers and dancers. white robes "the temple represents the wheel of fortune of the tarot. at its axle is the altar on which sits c.i.c.t. on the rim, s. at east spoke, h. at north-west, t. at south-west. hebe and ganymede are seated at the feet of c.i.c.t. to the west of the wheel is the veil" 21 the rite of jupiter part i c.i.c.t. 1-333. sphinx. 22-22. hebe. pisces section from 963 [see equinox, no. iii, special supplement] sphinx. brother hermanubis, summon the guests to the b

hat ever were; a work full of curiosity and learning, translated and commented by theophilus garienceres, m.d. folio "fine portrait frontispiece by dolle, orig. calf, fine sound copy, rare in this state" 1672. 45"s" the key of solomon the king (clavicula salomonis, translated and edited from ancient mss. in the british museum, by s. liddell macgregor-mathers, author of "the kabbalah unveiled "the tarot" etc "with plates" crown 4to "cloth" 21"s. net" the key of solomon gives full, clear, and concise instructions for talismanic and ceremonial magic, as well as for performing various evocations; and it is therefore invaluable to any student who wishes to make himself acquainted with the practical part of occultism. besides seals, sigils, and magical diagrams, nearly 50 pantacles or talismans

simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tables of egyptian and hindu deities, as well as of colours, perfumes, plants, stones, and animals. the information concerning the tarot and geomancy exceeds that to be found in some treatises devoted exclusively to those subjects. the author appears to be acquainted with chinese, arabic, and other classic texts. here your reviewer is unable to follow him, but his hebrew does credit alike to him and to his printer. among several hundred words, mostly proper names, we found and marked a few misprints, but subsequently discover

ALEISTER CROWLEY EQUINOX EQ I 6

y "sepharial" author of "a manual of astrology "prognostic astronomy "kabalistic astrology" etc. etc. with numerous diagrams and illustrations. 368 pp, handsomely bound in cloth gilt. gilt tops. crown 8vo. 6"s" net. contents: part i. the occult sciences, comprising: astrology- palmistry- thaumaturgy- kabalism- numerology- talismans- hypnotism. part ii. the occult arts, comprising: divination- the tarot cartomancy- crystal gazing- clairvoyance- geomancy- psychometry- dowsing- dreams- sortileges- alchemy. the need for a concise and practical exposition of the main tenets of occultism has long been felt. in this manual of occultism the author has dealt in a lucid manner with both the occult sciences and the occult arts, and has added some supplementary matter on the subjects of hypnotism and

than the shock of worlds which the magician contemplates "sit down, and feel yourself as dust in the presence of god; nay, as less than dust, as nothing" is the all-sufficient simplicity of his method. unfortunately, many people cannot do this. and when you urge your inability, the mystic is only too likely to shrug his shoulders and be done with you. this path is symbolised by the "fool" of the tarot, who is alike the mystic and the infinite. but apart from this question, it is by no means certain that the formula is as simple as it seems. how is the mystic to assure himself that "god" is really "god" and not some demon masquerading in his image? we find gerson sacrificing huss to his "god; we find a modern journalist who has done more than dabble in mysticism writing "this mystic life a

ALEX SANDERS THE KING OF THE WITCHES

strated, and well printed and bound. had the author not been known as the popular editor of a pharmaceutical newspaper and an authority on all matters connecting with pharmacy "the chronicles" would have proved an excellent monument to his memory; unfortunately mr wootton died before his book left the publisher's hands. e. whineray, m.p.s. isalex sanders with his crystal maxine blesses her athame tarot cards the witches' circle. maxine beside the altar alex honours the goddess maxine inside the circle breathing life into the fith-fath the witches' dance walking to covenstead calling down the power the symbolic sex act the witches' altar passing the pentacle around the circle the witches fall to the ground fertility rites the black mass athamll book of shadows coven covens'read esbat esp fa

x honours the goddess maxine inside the circle breathing life into the fith-fath the witches' dance walking to covenstead calling down the power the symbolic sex act the witches' altar passing the pentacle around the circle the witches fall to the ground fertility rites the black mass athamll book of shadows coven covens'read esbat esp familiar fith-fath the key of solomon measure pentacle sabbat tarot card voodoo warlock wicca witch wizard the witch's black-hilted knife. with book of rules, written in witch's own handwriting and copied by successive generations, group ofwitches. meeting place of a coven small meeting, not necessarily of a full coven. extra-sensory perception a massofenergy or power raised by the witches and sent to work their will. small image made of clay or plasticine t

howered with gifts from other men who were endowed with more money and sensuality than common sense. deviates and perverts competed for his favours. one gave him a house designed after an italian villa; several gave him valuable jewellery. but now, for the first time in his life, alex was subject to black moods of depressionand he sometimes craved the solace of his religion. he would take out the tarot cards inscribed with hebrew letters and symbols and, spreading them out on the floor in front of him, would try to see into the future. time and time again the cards representing pain and death fell before him, but gave him no clue to the time, the place or the person. in desperation he would put them away and go out to seek new diversions. alex was now a hardened drinker and also kept a str

oting. a .45 had gone off accidentally and joan had been in direct line of fire. for two days alex stayed at the hospital, praying for the powers to spare his sister, and when she was taken off the danger list he felt sure that it was due to his intervention. he 49 returned to manchester certain that his troubles were over. this, he told himself, was the disaster that had been foreshadowed in the tarot cards. yet when he cast them again a few days later, death still stared up at him. when joan came out of hospital alex persuaded her to come to riversdale; her house was in the process of being demolished and she had planned to move into temporary accommodation. now he had a wing of the house hastily converted into a self-contained flat for her and eric 'you can enjoy a life of luxury too' h

it read 'please don't forget me' still he could not bring himself to face her. hardening his heart, he told himself that if she was going to die she would have to get on with it; there was nothing he could do to stop it. his one thought was for her to get it over quickly to sparehim suffering. then he heard that she had been discharged from hospital and his hopes lifted. could the doctors and the tarot cards have been wrong? he hurried rotrod manchester filling a giant hamper with delicacies and fruit, and took it to his sister. barely ninety pounds in weight, she looked like a living skeleton 'i thought you'd never come' she whispered 'don't ever leave me alone again' alex recalled all the good times they had had together as children, the shared confidences and companionship; he determine

AN INTRO TO STUDY OF THE KABALAH

stic magical arts: the pentagram was called the seal of solomon, and the hexagram was called the shield of david; to the points of the former were assigned the spirit and four elements, while to those of the latter were ascribed the planets. the treatise called "the clavicules of king solomon" is of course a mediaeval fraud. the hebrew letters are also associated with the twenty-two trumps of the tarot pack of cards; these cards have been much used for purposes of divination. the gipsies of southern europe use these cards for fortune-telling. the french author court de gebelin (1773-1782) declared that these trump cards as mystical emblems were derived from the magic of ancient egypt. occult science allots each card to a number, a letter and a natural object or force,-the planets, zodiacal

sed for purposes of divination. the gipsies of southern europe use these cards for fortune-telling. the french author court de gebelin (1773-1782) declared that these trump cards as mystical emblems were derived from the magic of ancient egypt. occult science allots each card to a number, a letter and a natural object or force,-the planets, zodiacal signs, elements, etc "the sanctum regnum of the tarot trumps" edited by myself can be consulted. dr. encausse of paris, who writes under the pseudonym of "papus" has also a work relating to the tarots and gives a kabalistic attribution of the trump cards which rosicrucians consider to be erroneous. so far as is known to me the practice of kabalah as a magical art is now almost restricted to russian and polish rabbis, and to a few students of oc

do not agree with the colours given in the zohar, where we find kether called colourless, tiphareth purple, and malkuth sapphire-blue. these ten sephiroth are thought of as being connected together by "paths" twenty-two in number, shown on the diagram; they are numbered by means of the letters of the hebrew alphabet, each of which being equally a letter and a number. the 22 trumps of the pack of tarot cards (tarocchi) are also related to these paths. the 22 paths, added to the 10 sephiroth form the famous "thirty-two ways" by which wisdom descends by successive stages upon man, and may enable him to mount to the source of wisdom by passing successively upward through these 32 paths. this process of mental abstraction was the rabbinic form of what the hindoo knows as yoga, or the union of

ANALYSIS OF THE 5 6 INITIATION

and the chalice stand for the blood that must be shed for the remission of sins. it is the purifying waters from the cup of the stolistices. libertas evangelii, the "liberty of the gospel" is the free will that only the adept can process. in addition, the sacrifice of the cross is a doorway to freedom without the restriction of the law. the man and the dagger explain the final result. w is b, the tarot card being the hierophant. the dagger is the tool through which the adept/hierophant must cut through the restriction of the true will. 8 dei inacta gloria, the "unsullied glory of god" is the end of all things. the bull and chains are life, work, labor, burial, and earth. legis jugum, the "yoke of the law" is the balance between destiny and free will "it is appointed once for a man to be bo

BANISHING THE SLAVE GODS

n the same manner that said pentagram is projected out during the rite, you may project this onto the center of the forehead of the person you are cursing/blessing. the key to the efficacy of this attack lies in the ability to open ones own "third eye chakra" which provides the force behind the actual symbol. here is a brief sex magical rite to open the "third eye. obtain crowley's book of thoth: tarot take out the devil and tower cards. you can: a. masturbate while gazing upon the tower card equating its symbology with the procreative force you are generating through arousal, then while holding back orgasm karezza switch attention to the devil card. focus on the "third eye" that is depicted on the goat. take on the head of the goat as in the manner of an assumption of a god form. as your

BLUE EQUINOX

the system taught by the a.a. liber dxxxvi. a complete treatise on astrology, by frater o.m. this is the only text-book composed on scientific lines; by classifying observed facts, instead of deducting from a priori theories. liber xlix: shi yi chien. an account of the divine perfection illustrated by the seven-fold permutation of the dyad. the equinox 16 liber lxxviii: a complete treatise on the tarot giving the correct designs of the cards with their attributions and symbolic meanings on all planes. liber lxxxiv. the completion of this book (begun in equinox i, vii, viii, which explains the system of the universe devised by dr. john dee (queen elizabeth.s astrologer) and sir edward kelly. liber cmxxxiv. the cactus. an elaborate study of the psychological effects produced by anhalonium le

record. suggests methods of testing physical clairvoyance. gives instruction in asana, pranayama and dharana, and advises the application of tests to the physical body, in order that the student may thoroughly understand his own limitations. liber xcvi. liber gaias. a handbook of geomancy. gives a simple and fairly satisfactory system of geomancy. liber lxxviii. a description of the cards of the tarot, with their attributions, including a method of divination by their use. liber cdxii. a vel armorum. an instruction for the preparation of the elemental instruments. the equinox 32 liber cdlxxiv. liber os abysmi vel daath. an instruction in a purely intellectual method of entering the abyss. liber dcccxi. energized enthusiasm. this course is specially adapted to the task of this grade, the a

rigrams of the mutations of the tao with the yin and the yang. an account of the cosmic process: corresponding to the stanzas of dzyan in another system. liber ccxxxi. liber arcanorum twn atv tou tahvti qvas vidit asar in amenti sub figur ccxxxi. liber carcerum twn qliphoth cum suis geniis. addentur sigilla et nomina eorum. this is an account of the cosmic process so far as it is indicated by the tarot trumps. liber cd. liber tav vel kabbal trium literarum sub figur cd. a graphic interpretation of the tarot on the plane of initiation. liber lviii. this is an artical on the qabalah in the temple of solomon the king, equinox v. liber lxiv. liber israfel, formerly called anubis. an instruction in a suitable method of preaching. liber lxxxiv. vel chanokh. a brief abstraction of the symbolic re

eth vel vallum abiegni sub figur clvi. this book is a perfect account of the task of the exempt adept, considered under the symbols of a particular plane, not the intellectual. liber xliv. the mass of the phoenix. a ritual of the law. liber xli. thien tao. an essay on attainment by the way of equilibrium. liber dccclxviii. liber viarum vi. a graphic acccount of magical powers classified under the tarot trumps. course viii publications are specially suited to the grade of major adept, whose task is the attainment of the full magical power. it is highly desirable that aspirants to this grade should have attained the 9th degree of o.t.o, in which case much secret knowledge is offered them besides that openly published. the methods of examination for the inner college differ therefore from tho

should understand, and with that i left him and returned. the equinox 168 8 p.m, dec. 16. have just been working out the meaning of the word obtained last night. i then thought the value was 507 .that which causes ferment. or 5 plus 7= 12= he longed for, missed, etc. this shows how i went astray. i find however that the word actually adds to 607= adam primus. but 6 plus 7= 13 unity, love, and the tarot trump is death, and this is what he said he was writing (note apr. 21, 1917. ha=the sun; tha= the moon, as stated in the hatha-yoga pradipika [well worked out, method good; but not much of a place to have reached. you should have got more of the book, too..o.m] dec. 18th. note. there is one thing i had intended to mention before. instead of sleeping deeply, as was my former habit, i have lat

BOOK T

reation stories are ultimately to blame for the thirty years war, the spanish inquisition, etc. having worked so intimately with a creation story, i feel that this perception is a bit off the mark. new religions (for better or for worse) are started not by new creation stories but by new prayer books. i personally have no interest in writing or translating any prayer books [to welcomrabook t- the tarot comprising manuscripts n, o, p, q, r, and an unlettered theoricus adeptus minor instruction a description of the cards of the tarot with their attributions; including a method of divination by their use h r u the great angel is set over the operations of the secret wisdom "what thou seest, write in a book, and send it unto the seven abodes which be in aushiah "and i saw in the right hand of

rce. a prince, the son of a king and queen, yet a prince of princes, and a king of kings: an emperor whose effect is at once rapid (though not so swift as that of the queen) and enduring. it is, therefore, symbolized by a figure borne in a chariot, and clothed in armour. yet is his power vain and illusionary, unless set in motion by his father and mother. the four princesses are the knaves of the tarot pack; the four princesses or figures of amazons, standing firmly of themselves: neither riding upon horses, nor seated upon thrones, nor borne in chariots. they represent the forces of the he final of the name in each suit, completing the influences of the other scales: the mighty and potent daughter of a king and queen: a princess powerful and terrible: a queen of queens- an empress- whose

rmanent; therefore symbolized by a figure standing firmly by itself, only partially draped, and having but little armour; yet her power existeth not, save by reason of the others: and then indeed it is mighty and terrible materially, and is the throne of the forces of the spirit. woe unto whomsoever shall make war upon her, when thus established! the spheres of influence of the court cards of the tarot pack the princesses rule the four parts of the celestial heavens which lie around the north pole, and above the respective cherubic signs of the zodiac, and they form the thrones of the powers of the four aces. the twelve cards, the four kings, queens and princes rule the dominion of the celestial heavens, between the realm of the four princesses and the zodiac, as is hereafter shewn. and th

lution, determination. 3 threes deceit. 4 twos conferences, conversations. 3 twos reorganization, recommendation. book t page 24 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 swords are friendly with cups and wands. wands are friendly with swords and pentacles. if a card fall between two other which are mutually contrary, it is not much affected by either. a method of divination by the tarot 1. the significator. choose a card to represent the querent, using your knowledge or judgment of his character rather than dwelling on his physical characteristics. 2. take the cards in your left hand. in the right hand hold the wand over them, and say: i invoke thee, i a o, that thou wilt send h r u, the great angel that is set over the operations of this secret wisdom, to lay his hand invi

s the center to the midpoints of the lower sides. in the four chambers resulting are these color abbreviations, clockwise from top "blk (for black "russ (for russet "cit'n (for citrine "olive. to either side of this section, on the band itself, is written "white merging into grey. in the top of this outermost ring are these letters in the "theban alphabet: u r h- signifying the "angel" or "god of tarot, hru. the left arm of the ankh has from left to right: the symbol of scorpio (the "m" style, not the eagle as noted in text, a cup, the words "deep blue; symbols in yellow. the right arm of the ankh has from left to right "the words "red; symbols in green, a lotus wand, the symbol of leo. the basal upright of the ankh has these in the lower half only, from bottom upward: the symbol of aquari

BOOK OF BLACK SERPENT

spread out flat over the body of a gigantic beetle or cockroach, crawling yet having vast strength. 12. neshimiron- whose colors are of a stagnant gleaming, watery hue, and their forms like hideous women, almost skeletons, united to the bodies of serpents and fishes. in the midst of the circle are placed samael and asmodai. the symbolic form of the former is somewhat like that of the devil of the tarot, but colossal and attenuated; that of asmodai is as a bloated, bestial man, but in a crouching position. at the south-east angle are placed the evil adam, a goat-headed skeleton-like giant; and a thousand- headed hydra serpent; everchanging and distorted countenance. at the north-east angle is aggerath, the daughter of machalath, a fiendish witch with serpent hair enthroned in a chariot draw

BOOK OF DOOM

ed. no part of this book may be reproduced in any form without prior permission in writing by the author or publisher. published by o.a.i, box 666-033, marietta, ga 30066 if you dare to violate this copyright or the copyright of any other o.a.i. or faust material (doctor johannes faust's miracle and magic book, or the black raven or the threefold coercion of hell, doctor johannes faust's infernal tarot, etc, or if you are in possession of the book of doom or any faust material that has been produced in violation of this copyright, you will be automatically the target of the most powerful magical attack unless you destroy these materials! the magical trap, staffed by the spirits of hell, is wide open and waiting! you are allowed to upload this material, provided that it is exactly the same

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

spring equinox; summer solstice; autumnal equinox; winter solstice. lesson eight 97 marriage, birth, death and channeling handfasting rite; handparting rite; birth rite; crossing the bridge. the intuitive process-categories of channeling; clearing the channel; external focal points; interpreting channeled information. the aura. sensory deprivation. the witches' cradle. lesson nine 111 divination, tarot; scrying; saxon wands; cheiromancy; tea-leaf reading; numerology; astrology; fire scrying. lesson ten 135 herbalism herbal lore; getting the most out of herbs; simples, syrups, salves, poultices and powders; herb simples; definition of medical actions; herbs in materia medica. botanicals alteratives, anthel-mintics, astringents, bitter tonics, calmatives, carminatives and aromatics, catharti

l tool and has a definite place in the craft. there are a great many ways of seeing into the future "seeing into the future? more correctly: being aware of the forces at work that will bring about a probable result in the future. we create our own reality. nothing is predetermined; nothing has to be. if the individual desires a different outcome, it is within her or his power to bring that about. tarot as a witch, how are you able to see into the future? well, we have already dealt with channeling and with such a tool as the pendulum. but one of the most common, and most popular, tools used by witches and non-witches alike is the tarot (pronounced tarrow, to rhyme with "narrow. the tarot belongs to that form of divination known as cartomancy divining with cards. the tarot cards are the old

ced tarrow, to rhyme with "narrow. the tarot belongs to that form of divination known as cartomancy divining with cards. the tarot cards are the oldest known of decks; their exact origin long lost. the most popular theory is that they were brought into europe by the gypsies; probably originating as did the gypsies themselves in india. the earliest known deck dates from the fourteenth century. the tarot deck itself consists of seventy-eight cards, in two parts. these parts are called the minor arcana and the major arcana. the minor arcana is made up of fifty-six of the cards divided, again, into four suits of fourteen cards each. it is from this minor arcana of the tarot that our everyday playing cards stem. the tarot suits are swords, pentacles (sometimes called coins, wands (or staves) an

ile macgregor mathers, for instance, attributes the cards as i have shown, paul f. case puts the fool at the beginning, thus moving them all up one- 0 fool 1 magician 2 high priestess etc. to further complicate the issue, a. e. waite and paul case give the number 8 to strength and 11 to justice, while virtually every other writer and deck shows 8 to be justice and 11 strength! many writers on the tarot frighten away would-be students with their needlessly veiled and lofty descriptions and interpretations. one such writer says, of the major arcana "their symbolism is a type of shorthand for metaphysics and mysticism. here are truths of so subtle and divine an order that to express them badly in human language would be a sacrilege. only esoteric symbolism can reveal them to the inner spirit

ysics and mysticism. here are truths of so subtle and divine an order that to express them badly in human language would be a sacrilege. only esoteric symbolism can reveal them to the inner spirit of the seeker. he does, however, go on to express them in human language and i must confess that i intend to do the same! how do the cards work and how are they used? as with all tools of divination the tarot, crystal ball, tea leaves, etc. they are simply a focal point for your own psychic powers; a placebo for channeling. a good psychic could deal out a deck of blank cards and give a reading. so could you, with a little practice. but why not start the easy way? there's no reason why you shouldn't use these tools, these focal points, if it will make things easier. there are many possible spreads

CASE PAUL F THE BOOK OF TOKENS

signatory to the copyright conventions of montevideo, mexico, rio de janeiro, buenos aires and havana, all rights reserved. new and revised edition printed in the united states of america builders of the adytum 5105 north figueroa st. los angeles, california, 90042 u. s. a preface* these unusual and beautiful qabalistic meditations were inspirationally written by the recognized world authority on tarot and qabalah, dr. paul foster case. because of having attained both inner and outer initiation into the most advanced grades of adeptship in the western mystery training system, he was able to attune his consciousness to the highest spiritual levels, as is evidenced by the text. it is profitable to read the meditations aloud. they are written in the first person; hence this practice gives the

, even a casual survey of the text shows it to be the self-declaration of the divine spirit in man. to read it aloud is, in a measure, to participate in the illumination of the sage through whose mind the life-power formulated its self-expression in these stirring phrases. the meditations in this book include the occult meaning of the twenty-two hebrew letters, illustrated by the tventy-two major tarot keys which correspond thereto. the tarot keys represent the symbolic powers of consciousness in pictorial form, used by initiates for the transmutation of personality and the attainment of union with god. comment has been reduced to such explanation as seems required to make certain qabalistic terms intelligible to the uninitiated. paragraphs of the comment are numbered the same as the parag

t soul is revealed by the fact that he rarely thought to put his signature to the voluminous writings and lessons on ageless wisdom which he left to posterity in the care of builders of the adytum. dr. case entered into his life's work at a very early age, due to his recall of past lives as a qabalistic initiate and adept his mission: to translate, enlarge and extend hitherto secret techniques of tarot and qabalah (esoteric teachings of the ageless wisdom) into terms understandable to and usable by the modern mind; to assure that this and coming generations would have available the timeless methods of initiation in the western occult tradition which leads to spiritual and psychological integration, unfoldment and illumination. paul foster case came into incarnation in order to fill a great

l foster case came into incarnation in order to fill a great spiritual need for the modern world. his unique and effective contribution to the spiritual path of return being completed, he withdrew from his physical vehicle on march 2, 1954. it is our profound privilege and grave responsibility to carry on the great work which dr. case left in our care. correspondence lessons on occult psychology, tarot, holy qabalah, spiritual alchemy, etc, as well as books, pamphlets, qabalistic tree of life diagrams and tarot keys are available to interested aspirants. write to: builders of the adytum 5105 north figueroa street los angeles, california 90042 to you, who are about to be touched by the ineffable via the book of tokens, may light be extended upon you. in l. v. x (light, the grand chapter, bu

manation, it is secondary in the order of thought to the limitless light. therefore kether is here compared to a house for that light, and as house is the name of the second letter, which also has the value of 2, the qabalistic ideas just explained are truly represented by that letter and its number. 5 and 6 these two paragraphs of the meditation should be compared with the symbolism of the first tarot key. the magician is obviously the on-looker, and he corresponds to the "superior nature. the four subtle principles mentioned in the sixth section are also shown in the symbolism of this key, as the implements on the table. the wand is the element of fire. the cup stands for the element of water. the sword is a symbol of air. the coin or pentacle represents the element of earth. note well t

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ndles and talismans. some practitioners believe that you should never use metal for cutting herbs but instead pull them up, shred them and pound them in a mortar and pestle, kept for the purpose. pearl-handled athames are considered to be especially magical. the sword like the athame, the sword stands in the east of the circle as a tool of the air element. swords are the suit symbol of air in the tarot and are also one of the christian as well as the celtic grail treasures. each of the tarot suits and the seite 112 wicca01.txt main elemental ritual items in magick, represented by these four suits, is associated with one of the treasures of the celts. the treasures belonged to the celtic father god, dagda, and are said to be guarded in the otherworld by merlin. there were 13 treasures in to

eltic grail treasures. each of the tarot suits and the seite 112 wicca01.txt main elemental ritual items in magick, represented by these four suits, is associated with one of the treasures of the celts. the treasures belonged to the celtic father god, dagda, and are said to be guarded in the otherworld by merlin. there were 13 treasures in total, but four have come into pre-eminence in magick and tarot reading. these four main sacred artefacts- swords, pentacles, wands and cups, or chalices- have parallels in christianity and were associated with the legendary quest of the knights of king arthur, who attempted to find them. the grail cup was the most famous of these. the christian sword of king david, identified in legend with arthur's sword excalibur, appears in celtic tradition as the sw

the other, offering thanks, unless there is a communal chant of blessing before drinking. the chalice can be filled with wine or fruit juice or water, depending on the needs and preferences of the group. the cakes and ale ceremony and the male/female chalice rite can both be easily incorporated into a solitary ritual. the pentacle the pentacle is a symbol of the earth and is familiar to users of tarot packs. it is placed in the north of the altar. it consists of a flat, round dish or disc, engraved with a pentagram within a circle (see page 203 for an explanation of the pentagram and how to draw one. the pentacle has been a magical sign for thousands of years. the five-pointed star of the pentagram within it is a sacred symbol of isis and the single top point is considered by many to repr

magick artefacts so they do not get scattered or broken. you may include a thimble to symbolise domestic affairs, a tiny padlock for security at home, a wooden toy boat for travel, a silver locket for fidelity, a key charm for a house, tiny painted wooden eggs for fertility in any venture- just to suggest a few. you can also use small fabric dolls to represent people, for example in a love spell. tarot cards also provide excellent symbols for magick: the emperor for power, the empress for fertility, the ten of pentacles for prosperity, the lovers for romance, the world or the eight of wands for travel, temperance for harmony, justice for matters of law, etc. even if you do not use tarot cards for divination, a brilliantly illustrated pack, such as the rider waite or the morgan greer, will

r power, the empress for fertility, the ten of pentacles for prosperity, the lovers for romance, the world or the eight of wands for travel, temperance for harmony, justice for matters of law, etc. even if you do not use tarot cards for divination, a brilliantly illustrated pack, such as the rider waite or the morgan greer, will by their pictures suggest all kinds of images for your work. my book tarot talks to the woman within (quantum, 2000) contains many examples of tarot spells and in spite of its title, the book is very male-friendly. the tarot is also very portable. you may also find a supply of white clay useful for creating impromptu symbols and if the clay is soft you can empower it with written words or symbols. i am not suggesting you create waxen images of the kind you see in b

CHRONOLOGIA RORISPERGIUS

1415 early german ms buch der heiligen dreifaltigkeit paralleling the christ and the philosophers' stone 1419 cristoforo de' buondelmonti's purchase, on the island of andros of a manuscript of the hieroglyphica, attributed to horapollo. 1420-1477+ bonifacio bembo 1420 splendor solis manuscript 1423 cards are condemned in a speech made a bologna by st. bernardin of siena. he does not refer to the tarot major arcana 1423-77 townbooks of nuremberg name several women as card-painters. 1425 1495 judah messer leon teacher of yohanan ben isaac alemanno 1431 d. ibn turka ispahani iranian sufi continues suhrawardi's ishraq 1433 or later "sefer yetzirah "n" british museum 600 (l) foll 2a-3b. paper. greece) short recension of tamim 1435 cyriac of ancona, who visited egypt in 1435 and copied a hierog

tion for niccol niccoli. 1435-1512 marsilio ficino 1435- 1504 yohanan alemanno synthesized averroist, kabbalistic, neoplatonic and renaissance humanist themes; instructing pico della mirandola in hebrew and in kabbalah. 1439- 40 "de docta ignorantia" nicholas of cusa 1440-1518 kabir 1440 the date from which are found the earliest surviving cards printed from wood-blocks- french court cards. 1442: tarot cards ordered for the court of ferrara 1444-1510 sandro botticelli 1445 cary-yale visconti cards 1446 codex palatino 556 illustrations of the story of lancelot of the lake reveal numerous similarities with the cary-yale visconti tarocchi cards. 1447 visconti-sforza cards 1450-1500 ludovico lazarelli first latin translation of ch xvi-xviii, the definitiones asclepii. 1450 beginning of printin

gerous revolutionary and mad. 1555-1625 francis anthony 1556 postel imprisoned in rome. 1556 hieroglyphica of valerianus, pierius giovanni pietro delle fosse italian humanist scholar and poet. first book to ascertain the historical truth about the writing system of ancient egypt on the basis of the bembine table, inscriptions on roman obelisks, the hieroglyphica of horapollo. 1557 catelin geofroy tarot(lyon. gabriel du preau -deus livres de mercure trismegiste hermes 1557-1607 thomas brightman. influenced by the twelfth-century monk joachim of fiore- seven churches prophesied the seven ages of church history. anticipated a jewish kingdom, separate from the church, upon the the conversion of the jews and a "full restoring of the jewish nation; a literal kingdom on earth. 1558 elizabeth i be

with commentary published by joanne stephano rittangelio rittangehus (rittangel, rittanhello) 1657 the chemists key to shut& open: or the true doctrine of corruption and generation in ten brief aphorisms, illustrated with most plain and faithful commentaries, out of the pure light of nature: by that judicious and industrious artist henry nollius. published by eugenius philalethes 1659 jean noblet tarot(paris) 1659-61 theatrum chemicum [ed. lazarus zetzner]publisher of rosicrucian texts 1660 jacques vieville tarot. invisible college becomes the royal society. 1661-64 john grueber and albert d'orville travelled from china through eastern tibet to lhasa proceeding on to india. 1665-1723 johann conrad barchusen 1666 helvetius' account of the transmutation in the hague. crassellame lux obnubila

s vieville tarot. invisible college becomes the royal society. 1661-64 john grueber and albert d'orville travelled from china through eastern tibet to lhasa proceeding on to india. 1665-1723 johann conrad barchusen 1666 helvetius' account of the transmutation in the hague. crassellame lux obnubilata 1667 eirenaeus philalethes an open entrance to the closed palace of the king 1672 francois chosson tarot de marseilles 1674 knorr von rosenroth's kabbala denudata 1677 mutus liber; paradise lost/regained by j. milton. 1680 6 hebrew editions of "sefer yetzirah" collected and printed at lemberg. oldest contains the recensions of sa'adya gaon. 1682 gichtel's edition of the collected works of boehme. 1683-1764 rameau,jean philippe. ballet: la naissance d'osiris (1751. 1684 knorr von rosenroth publi

COSIMANO CHARLES ELEMENTARY PSIONICS

specific person. now you are going to do much the same thing, but in this case instead of hitting a given individual, it is going to affect everyone who passes near it. this is actually a very simple process and well worth the few minutes it takes to learn it, so let's go back to the lecture hall. let us assume that you are going to speak on some arcane subject, like the relationship between the tarot and the commodity market. you can be reasonably sure that everyone who comes to hear you will be at least slightly interested in your topic, but as you are going to approach it from a slightly unconventional point of view, you are not sure how well it will be received (hooo haaaa! don't i know about this) to deal with this, you can use a stationary thought-form. to begin with, you should hav

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

it was they who expanded the use of pulpits, hence the pulpit is a theme in the stonework on blackfriars bridge. members of the p2 lodge dressed like blackfriars for their rituals. also, one of the masonic penalties talks of the victim being .buried in the sand of the sea at low water mark, or a cable's length from the shore, where the tide regularly ebbs and flows twice in twenty four hours. one tarot card depiction of death is also a man hanged beside water. whatever the detailed background, calvi was clearly murdered, either for what he had done or for what he knew about what had happened. it was probably both. and that is the penalty faced by many freemasons who have outlived their usefulness. it would be nice to think that the p2 scandal was an isolated case, but i do not believe that

DAVID ICKE CHILDREN OF THE MATRIX

the carved hand had a picture of orion on it. orion's belt points to the binary star sirius. on the carved hand, the belt of orion points directly to the eye in the centre, suggesting a link between the eye cult and sirius. indeed, throughout the history of occultism, sirius has been seen as very important, indeed it was a most sacred location throughout the ancient world. it is the star card in tarot, the silver star of [aleister] crowley's a: a: organization [crowley was a satanist, the star to which the queen's shaft in the great pyramid points, and the star from which the dogon of mali say their alien visitors the nommo came from" the necklace of the mysteries includes a very clear "flying saucer" which, the legend says, the extraterrestrials flew from their giant "mothership" to land

DAVID ICKE THE BIGGEST SECRET

rovence and the107south of france? guess where the piso family had extensive estates? in gaul and, morespecifically, in. provence!9 no wonder the vine (bloodline/knowledge) can beidentified in this very part of france. centuries later it became one version of the holygrail story of so much myth and legend. these are the symbolic stories of king arthur(another sun, and they can also be seen in the tarot cards and the music and art ofeurope for centuries. the grail has been portrayed as the cup or chalice which held theblood of jesus at the crucifixion. but this blood was merely symbolic of the bloodwhich flowed in the ancient rituals in which lambs were sacrificed at the spring equinoxand, for the more initiated, the bloodlines which go back to the reptilian gods. in theearly manuscripts of

was the true author in a series of codes. his esoteric number was33 and on one page in the first part of the shakespeare play, henry the fourth, thename francis appears 33 times. bacon also used watermarks in paper to transmit hissymbols, as did the rosicrucians and secret societies in general. these included the roseand the cross and bunches of grapes- the vine, the bloodlines.14 bacon also used tarot164symbolism in his codes, including the numbers 21, 56 and 78, which are related todivisions in the tarot deck.15 in a shakespearean folio of 1623, the christian name ofbacon appears 21 times on page 56.16 the term rota mundi frequently occurs in theearly manifestos of the fraternity of the rose cross. rearrange the letters in rota andyou get taro, the ancient name for the tarot cards.7 shak

by the brotherhood corporations. these words and symbols communicatewith the human subconscious and affect people without them being aware of it.but symbolism does not have to be negative. it is simply a form of communicationand it has also been used to keep the knowledge alive by those who have a positiveintent for humanity. knowledge is neutral; it is the use of it that is positive or negative.tarot cards, the forerunner to our playing cards, were used to pass on suppressedknowledge. hence the reason why the church has so condemned the tarot cards anddubbed them evil. in the centuries which followed the elimination of the cathars infrance, the tarot was circulated by travelling entertainers and gypsies. somefigure 50: liberty? then why the fascist symbols at the bottomwhich stand for an

cards, were used to pass on suppressedknowledge. hence the reason why the church has so condemned the tarot cards anddubbed them evil. in the centuries which followed the elimination of the cathars infrance, the tarot was circulated by travelling entertainers and gypsies. somefigure 50: liberty? then why the fascist symbols at the bottomwhich stand for anything but freedom. 366researchers say the tarot cards were introduced to europe by the returning crusaderswho had acquired them from mystical sects in the middle east and that is certainly trueto an extent. but what is often forgotten is the role played by the gypsies and why theyhave been persecuted so often, not least by adolf hitler. there is the legend, i believebased on truth, that priests from alexandria saved whatever they could wh

forgotten is the role played by the gypsies and why theyhave been persecuted so often, not least by adolf hitler. there is the legend, i believebased on truth, that priests from alexandria saved whatever they could when the greatesoteric library at alexandria was burned by the roman church and they becamewanderers, a people apart, with their own language and they symbolised their knowledgein the tarot. when gypsies are first mentioned in english records at the time of henryviii, they are described as outlandish people, calling themselves egyptians14 the term,tarot, is believed to be derived from two egyptian words, tar meaning road, and romeaning royal.15 the royal road to wisdom if the knowledge is used properly and notmalevolently. the tarot consists of the minor arcana, four suits call

DEMONIC BIBLE

ow, is not what it will be ten years from now. anything written about the eol will surely be false a few years hence. the eol is, for deitus, what the oto was for thelema. the oto embraced much more than the philosophy of thelema, but ultimately served as a vehicle for the advancement of thelema. every other tract written by that prestigious organization on the subject of yoga, the cabala, or the tarot pales before that which was written concerning thelema. the eol, similarly, has many goals but its central role is to promote the word deitus. the word of the aeon is deitus (as in a deity or a god. the law of the aeon is thelema, xeper, deitus( will to come into being as a god. this is the aeon of lucifer. lucifer has risen man has become god. the embassy of lucifer is the vehicle for the m

DIABOLUS

t of set and anubis in a well known witchcraft coven in london under gerald gardner, a former student of aleister crowley. charles pace was known as hamar at and was a mortician by trade. his primary expression was art in which he painted mostly egyptian styled images, as can been seen in the rare manuscript the book of tahuti 4, in which pace presents a powerful alternate study and design of the tarot. charles pace painted murals in boleskine house, crowley s former residence where the abramelin workings were conducted and the goetia was edited. in the late 60- s. anton lavey, the founder of the church of satan was a long correspondent with pace, who both shared similar ideas in certain areas. it is suggested by charles pace in the book of tahuti 5 that anubis was the bastard son of setha

of satan was a long correspondent with pace, who both shared similar ideas in certain areas. it is suggested by charles pace in the book of tahuti 5 that anubis was the bastard son of sethan and aset (isis. it is obvious that pace considered himself a messanger rather than an author of any system. this is noted by his attribution of hamar at (magical name) as associated with the page card in the tarot. set s son anpu (anubis) in the system arranged by pace presents him as a magician and the opener of the ways. pace also wrote in necrominion a description of a so-called elaborate high sex magick ritual known as ankh ka. judging from the triple hermetic circle of hamar at the focus was spiraling energy through the self with the forces of the godforms, thus their masks signify deific power a

either winds as the joy is a covert of sorrow. let him unite them the book of pleasure, austin osman spare 4 the cover art features a black inverted pentagram, a upward pointing pentagram and is worded as the great work 666, in addition the book is dedicated to my friend austin ozman spare. 5 unpublished manuscript by pace. the title page reads the great work 666 and is a collection of impressive tarot paintings and egyptian attributions. 6 1888- 1956 8 in spare s grimoire, the book of pleasure, he describes an almost instinctual luciferian concept of obtaining desired results through the fall into darkness (i.e death posture. the death posture is a formula in which the sorcerer enters a state of exhaustion and essentially blacks out and forgets the meaning of his rite. by doing this, he f

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

h, eh-chu-doh-toh rash, ye-chudoh- toh teh-mur-ah-toh eh-chahd" used in the lesser banishing ritual of the hexagram [lbrh (q.v, stating that the ultimate divinity is unitary (one) in nature. literally, it translates into english "one is god's beginning, one principle is god's individuality, god's permutation is one" arcana, major: major or greater secrets. the twenty-two (22) picture cards of the tarot (q.v) that are considered to be of vital importance by occultists. they relate to the paths on the tree of life (q.v) and are used in pathworking (q.v. arcana, minor: minor or lesser secrets. the fifty-six (56) cards of the tarot (q.v) comparing to the modern-day deck of playing cards, but having an extra court card for each of the four suits. traditionally numerical rather than pictorial, t

. the books of shadows of gerald b. gardner (q.v.)and alex sanders (q.v) serve as the guides for their followers. b.o.t.a; builders of the adytum: an american mystical/magickal order/organization still in existence to this day, founded by paul foster case. paul foster case was a member of the hermetic order of the golden dawn [g.d (q.v. the b.o.t.a. was the first organization to present a deck of tarot (q.v) cards with the g.d. correspondences of hebrew letters to each major arcana (q.v) card. breaks: refers to interruptions in concentration. aleister crowley (q.v) gave techniques to develop concentration and overcome these breaks. many occultists feel that his techniques are too severe, and have modified them to modern usage, while retaining the same goals and results. b'riah: pronounced

thly bodies (e.g, archangels (q.v, elementals (q.v, etc. diviniation: 1) the art of revealing by occult practices the future or matters that are hidden. 2) discovery of the future or of the unknown, usually by a specific technique rather than spontaneously. the different types or techniques of divination are too may to mention here, but western occultism favors astrology (q.v, palmistry (q.v, the tarot (q.v, numerology (q.v, and more recently, the runes (q.v. dowsing: a method for seeking out material objects, and living beings, usually with the use of a "fork" or other instrumental aid. druidism: an ancient celtic brotherhood of scholarly priests that underwent a modern revival in minnesota in the early 1960's. druids worship in groups called groves (q.v) and venerate the goddess through

a stellar temple [s.t. a member of clergy (deacon/ deaconess) of a working lodge of the society who serves as the warden of the north in regular workings. kether: hebrew for "crown. pronounced "keh-tehr" it is the first (1st) sephirah (q.v) on the tree of life (q.v. it is at the top of the middle pillar on the tree. king, yi: an ancient book of wisdom from china, commonly called i ching. like the tarot (q.v, it has many spiritual purposes, but is popularly known for giving divinations. kobaloi: a greek word used to indicate a wicked spirit invoked by rogues. the origin of the german kobold and the english goblin (q.v. kobolds: mischievous earth elementals that are said to inhabit german households. krishna: although only the sixth avatar, or incarnation of vishnu, krishna has developed int

h for the purpose of transcendent enlightenment. taoism: tao means "way" the teachings of the chinese philosopher and mystic lao-tse, who, like the buddha, lived in the 6th century b.c. the tao cannot be defined. it may be inadequately described as the undivided, unknowable spiritual source that generated and continues to vitalize all manifest things. in occultism, it may be likened to mana (q.v. tarot: a mystical set of cards having an uncertain origin. although these cards, covered with images, are most commonly used for divination, they have much more important spiritual purposes and esoteric uses. the tarot is composed normally of seventy-eight (78) cards of two main sections, the twenty-two (22) picture cards of the major arcana (q.v) of which the twenty-two hebrew letters have been r

DION FORTUNE CEREMONIAL MAGIC UNVEILED

est to students of the occult, and which will cause bitter heartburnings in certain quarters, are his chapters on the attributions and correspondences of the ten holy sephiroth and the twenty-two paths between them. these attributions have been among the special preserves of certain occult schools; but mr. regardie gives them, even to the jealously guarded secret of the correct attribution of the tarot trumps. there will certainly be heartburnings! mr. regardie does not specifically state his authorities, but it is unquestionably the system taught in the "order of the golden dawn, founded by the late s. l. mcgregor mathers, that he is using. if i have been a rehoboam who has scourged occult secrecy with whips, mr. regardie is a jeroboam who is using scorpions! however, he has my unqualifie

r manuscripts; these manuscripts exist, for i have talked with trustworthy persons who have seen them; but as they were in cipher, they were not able to bear testimony concerning their contents. in these manuscripts mathers is supposed to have found the outline of the "golden dawn" rituals and the system of correspondences which is the key to its teaching, including the correct attribution of the tarot trumps on the tree of life, which enables them to be linked lip with the astrological signs, a secret that students have iong sought to discover. it is this system which crowley uses in his equinox, 777, book four, and his recently published magick; which regardie uses in both his books, and which i am using in my mystical qabalah, now appearing serially in my own magazine. we have none of u

DION FORTUNE MYSTICAL QABALA

ver, among the rabbis of the outer israel, who are hebrews after the flesh, but among those who are the chosen people after the spirit-in other words, the initiates. neither is the qabalah, as i have learnt it, a purely hebraic system, for it has been supplemented during medieval times by much alchemical lore and by the intimate association with it of that most marvellous system of symbolism, the tarot. 3. in my presentation of the subject, therefore, i do not appeal so much to tradition in support of my views, as to modern practice among those who make use of the qabalah as their method of occult technique. it may be 'alleged against me that the ancient rabbis knew nothing of some of the concepts here set forth; to this i reply that it is hardly to be expected that they should, as these t

lves as paths, thus misleading the uninitiated. mystical qabala page 18 thus the first ten paths of the sepher yetzirah are assigned to the ten sephiroth, and the following twenty-two to the actual paths themselves. it will then be seen how the twentytwo letters of the hebrew alphabet can be associated with the paths without discrepancy or overlapping. with them also are associated the twenty-two tarot trumps, the atus, or abodes of thoth. concerning the tarot cards there are three modern authorities of note: dr encausse, or "papus" the french writer; mr a. e. waite; and the mss. of macgregor mathers' order of the golden dawn, which crowley published upon his own authority. all three are different. concerning the system mr waite gives, he himself says "there is another method known to init

these to be fitted on to the twenty-two paths? herein is another "blind" but the solution is simple. upon the physical plane [page 24] we are ourselves in the element of earth, therefore that symbol does not appear upon the paths which lead into the unseen. remove this, and we are left with twenty-two symbols, which fit accurately and, correctly placed, are found to correspond perfectly with the tarot trumps, each elucidating the other in the most remarkabl& fashion, and giving the keys to esoteric astrology and tarot divination. 14. the essence of each path is to be found in the fact that it connects two of the sephiroth, and we can only understand its significance by taking into account the nature of the linked spheres upon the tree. but a sephirab cannot be understood upon a single pla

th are called successively the mystical qabala page 31 spheres of the planets, but binah is the first of the emanations to be so assigned; kether is called the first whirlings, and chokmah the sphere of the zodiac. 9. now saturn is the father of the gods; he is the greatest of the old gods that were the predecessors of the olympians over which jupiter rules. in the secret titles attributed to the tarot trumps, the path of saturn is called, according to crowley, the great one of the night of time. 10. we have, then, kether differentiating into an active male potency, chokmah, and a passive female potency, binah, and these are placed at the head of the two side columns formed by the vertical alignment of the sephiroth in their spacing on the tree of life. of these two columns, the left-hand

ssiah through those centres which i have named the mundane chakras-the planets, elements, and signs of the zodiac [page 62] 4. we have, then, in these four sets of symbols a complete system of notation for expressing the mode of function of any given power at any given level, and this system of notation is the basis of ceremonial magic with its names of power, and also of talismanic magic and the tarot system of divination. it is for this reason that it is said of the "barbarous names of evocation" that not so much as a letter may be changed, for these names are formulae based on the hebrew alphabet, which is the sacred language of the west as sanskrit is the sacred language of the east. in hebrew, moreover, each letter is also a number, so the names are numerical formulae; a most intricat

DONALDTYSON CORONZON

, first published in 1912 in volume 1, issue 7 of crowley's periodical the equinox. grant writes about this essay "the present work, therefore, which is based upon an extremely sinister grimoire known as liber 231, continues to transmit the 93 current as revived by crowley in the twentieth century (nightside of eden, page xii. in a footnote he adds "the number 231 is the sum of the numbers of the tarot cards, 0-21; it is, therefore, the extension of the number 22. liber 231 (or ccxxxi as it is more usually designated) treats of the 22 atus of thoth as applied to the 22 paths of the tree of life, and the 22 cells of the qliphoth. crowley has treated openly of the atus (see the book of thoth, but of the 22 cells of the qliphoth and the tunnels of set beneath the paths, he did not write. the

the 22 cells of the qliphoth and the tunnels of set beneath the paths, he did not write. the present book therefore completes the work he left unfinished (ibid. set is the egyptian god of evil and darkness, one of whose forms is that of a great serpent. he is therefore another name of the death dragon, coronzon. below is a table of qliphothic sigils corresponding to the 22 hebrew letters, the 22 tarot trumps, and the 22 channels on the tree of the sephiroth. it was presented by crowley as part of his liber ccxxxi, and published in the equinox, volume 1, issue 7. this table and its qliphothic spirits provides the structure for part two of kenneth grant's nightside of eden. it was reproduced by grant on page 138 of that work above the title "the sigils of the 22 sentinels of the tunnels of

ELIPHAS LEVI SANCTUM REGNUM

els are referred to the planets of the ancients, and their successive periods of dominion are taken in the following order- orifiel representing saturn anael venus zachariel jupiter raphael mercury samael mars gabriel luna michael sol the first course of these rulers ended in anno mundi 2480. the noachian deluge is placed at 1656, in the reign of samael. the destruction of the tower of babel (see tarot trump, no. xvi, page 63) occured in the second reign of orifiel; the life of abraham in the second reign of zachariel; the life of moses in the second reign of raphael; pythagoras, xerxes, and alexander the great in the second solar reign of michael. the era of jesus christ comes in the third reign of orifiel. the third reign of anael began in 109 ad the third reign of zachariel began in 463

egan in 817 ad the third reign of samael began in 1171 ad the third reign of gabriel began in 1525 ad the third reign of michael began in 1879 ad levi appears to have been deeply impressed with this system of rule by archangels, and edward maitland, in his life of dr. anna kingsford, refers to this volume with approval. under the heading of "notes" the editor has given a short description of each tarot trump at the end of each chapter, and also a few notes on the mystical meanings assigned to the tarots by eliphaz levi in his other works; some of the views of p. christian are added. to facilitate reference to such information, a table is added here specifying the places to which the student can turn for further opinions and more detailed descriptions. court de gebelin. le monde premitif an

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

he more commonly experienced phenomenon of spiritual healing. it also covers experiences related to death, such as out-of-body travel and deathbed visions. the occult also includes a host of techniques and practices originally designed and created to contact the extrasensory realm. most frequently associated with the term occult are the techniques of magic and divination (including astrology, the tarot, and palmistry. in addition, various forms of meditation, yoga, and psychic development should be included, as well as some practices more commonly associated with religion, such as speaking in tongues, prayer, and mysticism. introduction viii introduction encyclopedia of occultism& parapsychology. 5th ed. by extension, the occult or paranormal can also legitimately incorporate a legion of m

s formed in january of 1998 to provide such a means of networking and communication. it was founded by reverend graywolfe and lvg. graywolfe was attracted to paganism through the writings of amber k and scott cunningham and with a fellow pagan formed a coven called the sacred grove. he eventually left the sacred grove and founded the circle of the sacred garden. lvg began with the ouija board and tarot cards that led to widespread reading on witchcraft. she eventually joined the circle of the sacred garden. though operating in a coven, graywolfe remembered his days as a solitary and wanted to do something for other solitary practitioners and lvg possessed the technical knowledge to make asp possible. its web site, located at http/ www.witchcraft.net/asp, provides both information and a mea

. barcynski) in their five-volume work, the magical philosophy (1974.81. denning and phillips are adept minores of the aurum solis. in 1987 carl weschcke became the grand master of the order. sources: denning, melita, and osborne phillips. the magical philosophy. 5 vols. st. paul, minn: llewellyn publications, 1974.81. the magick of sex. st. paul, minn: llewellyn publications, 1982. the magick of tarot. st. paul, minn: llewellyn publications, 1983. ausar auset society the ausar auset society, a rosicrucian body especially oriented to meet the needs of african americans, was founded in the mid-1970s by r. a. straughn, formerly the head of the rosicrucian anthropological league in new york city. straughn, under his adopted name ra un nefer amen, has written a number of occult texts on hermet

r auset society the ausar auset society, a rosicrucian body especially oriented to meet the needs of african americans, was founded in the mid-1970s by r. a. straughn, formerly the head of the rosicrucian anthropological league in new york city. straughn, under his adopted name ra un nefer amen, has written a number of occult texts on hermetic and eastern religions. he has also developed a unique tarot the ausar auset society, a rosicrucian body especially oriented to meet the needs of african americans, was founded in the mid-1970s by r. a. straughn, formerly the head of the rosicrucian anthropological league in new york city. straughn, under his adopted name ra un nefer amen, has written a number of occult texts on hermetic and eastern religions. he has also developed a unique tarot card

he east coast from virginia to connecticut. the society may be contacted at box 281, bronx, new york 10462. it publishes a magazine, metu neter. sources: ra un nefer amen [r. a. straughn. black man s guide to a spiritual union. bronx, n.y: oracle of thoth, 1981. meditation techniques of the kabalists, vedantins, and taoists. bronx, n.y: maat publishing, 1976. the oracle of thoth: the kabalistical tarot. bronx, n.y: oracle of thoth, 1977. the realization of neter nu. brooklyn, n.y: maat publishing, 1975. austatikco-pauligaur a class of persian evil spirits. eight in number, they keep the eight sides of the world. their names are as follows (1) indiren, the king of these genii (2) augne-baugauven, the god of fire (3) eemen, king of death and hell (4) nerudee, earth in the figure of a giant (

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

re alois buckley s work great cities of the ancient world (1852. the next year he assisted walter savage landor in a new edition of imaginary conversations. in 1870 mackenzie married alexandrina aydon, daughter of a freemason. his marriage became the occasion of his joining the craft in the same year. he was author of the royal masonic cyclopaedia (1877) and also planned a work called the game of tarot: archaeologically and symbolically considered, which was announced but not published. in 1861 mackenzie visited the famous french occultist eliphas levi (alphonse louis constant) in paris and published vivid personal recollections of the man and his outlook in the rosicrucian, the journal of the societas rosicruciana in anglia. he also studied occultism with frederick hockley (1808.1885. mac

e and george adamski (originally published in england in 1953, and this project launched his research into earlier literature in psychic and occult subjects. in 1954, he incorporated university books, inc. in new york, and began publishing important out-of-print books on occultism, mysticism, psychical research, and comparative religion. these included key works such as a. e. waite s books on the tarot and ceremonial magic; lewis spence s encyclopedia of occultism; montague summers books on witchcraft and vampires; william james s varieties of religious experience; r. m. bucke s cosmic consciousness; f. w. h. myers s human personality and its survival of bodily death; scholarly works by charles guignebert on the origins of christianity; d. t. suzuki s books on zen; nandor fodor s encyclope

the new society and the turmoil and displacement it will bring, individuals can experience a foretaste of the social transformation in an immediate and personal transformation occasioned by a healing, a new personal insight, or the realization of a spiritual truth. facilitating the personal transformation were a number of new age transformative tools: channeling, crystals, divinatory techniques (tarot cards, astrology, etc) and a whole range of holistic health practices. responsibility for bringing in the new age is in the hands of individuals who must take responsibility for their lives and the direction of society. as the new age movement emerged through the 1970s, it had a social vision that saw the merging of new age vision to older movements centered upon world peace, environmentalis

erology systems assign numerical values to the letters of one s name and/or birthplace. these are added together to ascertain a basic number, which has a special symbolic interpretation, much as astrological types are traditionally assigned particular characteristics of helpful and harmful influences. sometimes lucky or unlucky numbers are also related to the 22 symbols of the major arcana of the tarot pack. sources: bosman, leonard. the meaning and philosophy of numbers. 1932. reprint, london: rider, 1974. buess, lynn m. numerology for the new age. marina del rey, calif: devorss, 1978. bunker, dusty. numerology and your future. rockport, mass: para research, 1980. cheiro [count louis hamon. the book of numbers. london, 1926. revised as cheiro s book of numbers. london: barrie& jenkins, 19

for the new age. marina del rey, calif: devorss, 1978. bunker, dusty. numerology and your future. rockport, mass: para research, 1980. cheiro [count louis hamon. the book of numbers. london, 1926. revised as cheiro s book of numbers. london: barrie& jenkins, 1978. coates, austin. numerology. london: frederick muller, 1974. reprint, london: mayflower, 1978. konraad, sandor. numerology: key to the tarot. rockport, mass: para research, 1983. kozminsky, isidore. numbers, their meaning and magic. new york: g. p. putnam s sons, 1927. misegades, charles. know your number. marina del rey, calif: devorss, 1980. moore, gerun. numbers will tell. london: barker; new york: grossett& dunlap, 1973. sepharial [w. g. old. the kabala of numbers. 2 vols. london, 1913. new york: mackay, 1928. reprint, san be

EVIL AND UNCLEAN SPIRITS

ver the body of a gigantic beetle or cockroach; yet it has vast strength, for k. wrymycn (nashimiron: whose colors are of a stagnant, gleaming, watery line whose forms are like hideous women, almost similar to skeletons united to the bodies of serpents and fishes, for l. in the midst of the circle are placed lams and admca. the symbolic form of the former is somewhat like that of the devil of the tarot, but colossal and attenuated; the form is of a bloated bestial man, in a crouching position. at the southwest corner are placed the evil adam, a goat-headed skeleton-like giant, and the thousand-headed 7 hydra serpent, and the elder tylyl, the wife of lams, a woman with an ever changing and distorted countenance. at the northeast angle is trga (aggerath) the daughter of twlwjam, a fiendish w

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

tion of how the simple letters are assigned to the diagonal borders on the tree. the reader will note that the way the text assigns the simple letters to the respective borders differs significantly from the way that luria places them on the tree (see figure 5.9 on page 151, and also from the way they are assigned to the gates in virtually all books on the hermetic qabalah and commentaries on the tarot. this verse also says that they (i.e. the arms of the universe a.k.a. the simple letters) become wider for ever and ever. briefly referring back to the parallels drawn in chapter one between the mystical qabalah and modern cosmology, one of the continuing debates among astrophysicists regards whether or not the universe is closed i.e. will not expand forever. on the one hand, the model of a

FRATER ELIJAH ANGELS OF CHAOS

and the 13'th tunnel of set, in the outer spaces (this comes later) side note on the second sigil: inverse libra) absolute chaos. 7 is also a symbol of set as an ax. sept is seven the sixth and central cosmic power zone: beauty--tiphareth--sun/son. the number 6(sex):vau- sexual union zain: the number 7--twins set/ horus (gemini, 6'th and 7'th months gemini- cancer. sexual polarity. lovers of the tarot. the letter zain spelled in full equal's 67 (reverse 76) which symbolizes the womb of the mother (binah=67. in reversal, the dark) mother, inverse birth (destruction--the phoenix again. there is also some relation to sekmet. on the gateway sigil (i do not know why i name it like this [2: unity in chaos, very similar to the mage as a uniter of worlds. the third ritual is to follow this upcomi

the non-language of the outer-ones. the sigil of set in the guise of isolate intoxication is given as well. for these places are lonely and it pay s to be as intoxicated as one can be when isolated. to talk may be of detriment here. ii/7b: to return from these spaces is of hazard, for ye have believed that you actually went somewhere. the name of isis is illuminated, and a direct reference to the tarot trumps, the emperor, and the chariot. we also see a cube with the number 4 visible 3 times. four mountain-like shapes appearing on a wasteland. there are also 4 question marks on the page (1 in black flame beneath the cube, with the number 4 written in the point. too much advice has already been shown. ii/8a: a dweller is shown. this is highly dangerous. there is a play of the word(s: a void

re. the picture is of a point surrounded by a menacing skull face with 22 teeth. ii/11a: being an exploration of binah, attempted in words. with a possible avenue of metaphor in physical objects. a glyph shown is a 4 part eye, reflected throughout 4 directions (see appendix iv. a warning on the bottom left (a mental demon, and the bottom right refers to obverse ways. ii/11b: advice of numbers and tarot to invoke. he being a multiple reference. an ax is shown. the chariot being cheth (pathway 18 between binah and geburah, a drawing out of hidden causes. reference is given to a avenue of sexual magick. elijah comments with his typical tongue in cheek. chapter three consists of 7 pages and one ending page is given. it is entitled the ecstasy. this being a reference to the way of the scarlet b

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

included under the heading of occultism. he sawwithinit, as spurgeon said of the talmud 'jewels which the world couldnotafford to miss; and seeing them, drewthemoutand displayed them for all tosee-all,that is,witheyes to see. many readersofwaite, and most self-confessed students of 'rejected knowledge, persist in seeing him as an occultist. usually they find him wanting: richard cavendish, inthe tarot admired his energy in pursuing esoteric lorebutdescribedasiuncharacteristicallylucid' his preface to papus's tarot ofthebohemiansandkilled .waite off in 1940,'inthe london blitz',thusdenying him his lasttwoyearsoflife. michaeldummett,inthe game oftarot,speaks of waite ashaving 'the instincts, and to a large extent, the temperament,ofagenuine scholar; in particularhehadthe scholar's squeamish

. theyalsoexercisedan enormous influence on occultists andideasthat were born. of levi's imagination became enshrined as occult dogmas: he reiterated in new forms the doctrine.of 'correspondences('asabove,sobelow; postulated an all-pervading universal medium, the astral light; arguedfor the supremacy in magicof the will; and proclaimed theparallelbetween the letters of the hebrew alphabet and the tarot trumps. all of these ideas were regurgitated, with embellishments, by his successors-not the least of whom was madameblavatsky.waite came upon levi in 1881, read him sketchily in the british museum, and began his 'serious study' at deal, where he acquired his own copy ofdogmeetrituel.none of levi's works wasavailablein english, so waite determined toprovidehisown translation-beginning with h

elevation of his beautiful moralphilosophy'.in this, levi 'taught us toconciliatethose opposingforces,physical and spiritual, whose equilibrium is life and immortality; to harmonisethe''liberty of individuals with thenecessityof things" and the divine privileges of self-devotion'(mysteriesofmagicpp.xli-xlii),for all his enthusiasm,however,waite was not uncritical. he disputed the antiquity of the tarot and condemnedlevi'shistorical inaccuracies,especiallyhis distorted translations from trithemius-not thathistranslation of levi was impeccable 'ihavenot confinedmyself',he said 'within the barren limits of aslavishliteralism, and was duly taken to task for his liberties, in a hostilereviewby edward macbean of the s.r.i.a.1by1896waite had become thoroughly disillusioned with occultism in gener

ah-specificallythroughtwosections of thezohar:theidrarabba(greater assembly) and theidrazutta(lesserassembly)-thatwaite first discoveredtheconceptofthe'holyassembly, and having found it he transformed itintoa doctrine of hisown.similarly, as he increased his knowledge of the major divisions of esoteric theory and practice-alchemy, magic, freemasonry, rosicrucianism, and the kabbalah (he added the tarot and theholygraillater)-andsubsumedthemunderthe general headingofmysticism, he developed his ideaofa unifying secret traditionthathad perpetuated esoteric doctrinesthroughtheworkofthiscontinuing'holyassembly'.butit was far from being the instituted secret societyofoccult dreams; indeed it was far from being an institution at all.1.theyoung a. e. waite(c.1880).2.theoriginal buildings of st cha

crossofsuffering' and to witness the resurrectionofthechiefadept,whorepresented christian rosencreutz, from atombwithinan elaborately painted, seven-sidedvault-hetooklittle part in the secondorderactivities. presumably he worked his waythroughthe prescribed rituals for making and consecrating magical implements and for constructing enochian tablets, as well as studyingthedetailed symbolism of the tarot cards,togetherwith the. truemethodofusingthemfor divination. all this, and agreatdeal more, was requiredofthe adeptwhowished to pass the examinations thatwouldtakehimfrom the sub-gradeofzelatoradeptusminortothatoftheoricus adeptus minor;butthere is00evidence that waite took hisexaminations-orthathe. even considered doing so.theorderitself had increasing problems,bothfrom mathers's autocratic

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

e sceptic this may sound very like the business of the golden dawn itself,but whatevertheir other faults, westcott and mathers were honest hermetic scholars and were both able and willing to teach their members, even though the knowledge impartedwas-inthefirstorder-littlemore than kabbalistic, alchemical and astrological symbolism. this meagre fare was supplemented by instruction in geomantic and tarot divination, tattwa vision and the pentagram ritual, which 'was taught to the neophyte immediately after his initiation in order that he might "form some idea of how to attract and come into communication with spiritual and invisible things'.10an account of the practical and theoretical workof both the first and second orders is given in chapter 5 of this book, but the texts quoted there and

terpretation of the books of the pentateuch, but as a receptacle of occult wisdom containing a. complete interpretationofthe seen and unseen universes. during his advancement from neophyte to philosophus, the student must learn not only the names, natures and attributions of the ten sephiroth of the kabbalistic tree of life, but alsothe'twenty-two paths on the tree, the correct attribution of the tarot trumps to the hebrew alphabet and the nature and colour correspondences of the four worlds of the kabbalah. he had further to learn about alchemical symbolism, angelicandelemental spirits, geomancy and tarot divination, and was required to construct the badge of admission-heavy with sym255bolism-foreach grade as he entered it. on a more practical level the student learned the pentagram ritua

the second order did not, however,involvethe risk of meeting with demons from the qlippoth and was a good deal more prosaic.itwas concerned with the making and consecration of the t\deptus minor's magical instruments: the lotus wand, lamen, sword and four elemental weapons, which were a wand (fire, a cup (water, a dagger (air, and a pantacle (earth, and which corresponded to the four suits of the tarot.theinstructions for making the instruments are detailed and precise; constructing them was a complicated affair and could be done by none save the adept himself. speaking of the lotus wand, the instructions say:'itis to be made by himself unassisted, and to be consecrated by himself alone.itis to be untouched by any other person, and kept wrapped in white silk or linen, free from external in

n gods, representing the operationofthe divine forcesofnature'.theywere thus ideal for transference to the enochian tablets, where they represent'themotionofthe68 thegoldendawnruling angels over the servient squares'.themoves of the pieces are complicated, being possible in three dimensions rather than two, and it is unlikely that the adepts played enochian chess' purely as a pastime. nor was the tarot treated frivolously.theteaching oftarotsymbolism and divination through the;tarotbegan in the neophyte grade, but this teaching wasnotoriginal, having been taken from the dreams of eliph as levi, whq. was the first to make the connection between the twenty-two tarot trumps and the twenty-two letters of the hebrew: alphabet. such a correspondence was a delight to the kabbalists of the golden

e cards and thus of their particular attributions.thereversal of cards 8 andii,strength and]ustice, has frequently been blamed on a. e. waite, who was the first to publish such an attribution, but he took it from the original '3=8 grade of practicus side lectureno.2',on thetarottrumps,which was the work of mathers himself. other members con255 cerned themselves with relating the four suits of the tarot to the four worlds of the kabbalah.theresulting wealth of corres255 pondences between the minor arcana, planetary symbolsand the. ten sephiroth was entered, together with the meanings of the cards, on large cards which were then used for instructional purposes.therewas, in theory, no end to the speculation and magical activity open to the adepts of the golden dawn, but human memory has its l

GILBERT THE MAGICAL MASON

ample: the whole range of church architecture as crystallized symbol255 ism, the dogmas of the gnostics, the several systems of philosophy of the hindoos, the parallelism between rosi255 crucian doctrine and eastern theosophy, for which read max heindel'srosicrucian cosmo-conception,and that enticing subject, the origin and meaning of the 22 trumps or symbolic designs of the 'tarocchi' or pack of tarot cards, which eliphaz levi says form a group of keys which will unlock every secret of theology and cosmology.forsuch as are interested in the alchemy of the past i recommend a perusal ofa suggestive enquiry into the hermetic mystery,1850, by an anonymous author, and e.a. hitchcock'sremarks on alchemy and the alchemists,1857. and, lastly, we may make researches into that most interesting prob

pre-existence and re-incarnation, and the several worlds or planes of existence.thenthe practical kabalah teaches the relations between letters and numbers and the modes of their inter-relation; the principles of gematria, notaricon, and temura; the formation and uses of the divine and angelic names as amulets; the formation of magic squares; and a vast fund of allied curious lore, which with the tarot, formed the basis of medieval magic. for those who donotwish to read any kabalistic work as a whole but rather to glean a general view of the philosophy, there are two standard works, one in english, by dr ginsburg, a very complete and conciseresumeof the doctrines; and one in french by adolph franck, which is more discursive and less thorough. these works should be read by every beginner. m

tion of the magnet, and the eagle's wings are types of the far-reaching flashes of the electric fluid. ezekiel's additional imagery of the wheel has supplied the enigma of the wheel of past ellus, intimately connected with the156themagical masontetrad of god; hisrota, the latin word for which is also torah, the hebrew 'law, and taro the mystical keys of the paths of yetzirah, and 22 trumps of the tarot cards, the lost book of the secrets of hermes trismegistus, as levi names it. but one book of hermes is with us still, the words of the 'emerald tablet' are still in our possession; it speaks of the great magical agent, or wonder-working creative god power 'its father is the sun, its mother is the moon, and the wind carried it in its belly, and its nurse was the earth' this is a grand arcanu

powers.thenumberfourhas many other symbolic references to man, which may be traced by analogy in several directions; as, for example, let us considerthepack of playing cards, as now used. we find thefoursuits of diamonds and hearts, both red, representing the higher principles, with spades and162themagical masonclubs, both black, meaning the lower aspects. in the very old and curious tarocchi or tarot cards, to which court de gebelin, eliphaz levi and others grant an origin from the ancient egyptian myths, we find the four suits to be wands, cups, swords and pentacles of similar colours.thetarot pack has also four court cards, king, queen, knight and knave, which are suitable emblems of the four human principles. both types are exactly related in works upon the occult sciences to the symb

y persons in privacy and it is professed by many teachers for a livelihood.thebelief in a concealed meaning which lies hid in our dreams has also been mentioned, and the art of cheiromancy is still popular.divination and its history211reference may now be made to the old system of geomancy and to the revival of fortune telling by cards, generally associated with the gypsies, and especially to the tarot cards. geomancy this is one of the few old methods of asiatic divination which is still recognised as an art; in a treatise on its practice published in england so late as 1889 a full description is given of the process. its use is said to strengthen as well as guide the intuition, and thus to prompt the intellect to perceive the events of the future, and also those occurring at a distance

GILBERT THE SORCERER AND HIS APPRENTICE

y of a gigantic beetle or cockroach, crawling yet having vast strength (12 'neshimiron- whose colours are of a stagnant gleaming, watery hue, and their forms like hideous women, almost skeletons, united to the bodies of serpents and fishes.the qllphqth of theqabalah27in the midst of the circle are placed samael and asmodai. the symbolic form of the former is somewhat like that of the devil of the tarot,butcolossal and attenuated;thatof asmodaias 225 bloated, bestial man, but in a crouching position. atthesouth-east angle are placedtheevil adam, a goat-headed skeleton-like giant; and a' thousand-headedhydraserpent; and the elder lilith,thewife ofsamael,awoman with an ever-changing and distorted countenance. at the north-east angle is aggerath,thedaughter of machalath, a fiendish witch with

in 'the formation of a magical pentacle or talisman consider first under what planet or element etc, it falls. then collect all the names of the sephira to which it belongs as well as those of its angels, intelligences, etc, also the sigils numbers, geomantic characters, lineal figures, thereunto belonging, then classify and arrange. 32.themethod of forming the tree of life with the cards of the tarot pack is as follows. the four aces are placed on thethe azoth lecture35throne of kether, the remaining small cardsofeach number on the successivesephiroth down to the four tens on malkuth, the twos on chokmah, threes on binah, etc. the 22 trumps are then arranged upon the 22 paths according to the letters with which they correspond. the king and queen are placed beside chokmah and binah and t

e of kether, the remaining small cardsofeach number on the successivesephiroth down to the four tens on malkuth, the twos on chokmah, threes on binah, etc. the 22 trumps are then arranged upon the 22 paths according to the letters with which they correspond. the king and queen are placed beside chokmah and binah and then the knight and knave beside tiphereth and malkuth respectively. 33. thus the tarot trumps receive the. meaning of the equilibrium of the sephiroth which they connect. 34. there is a hieroglyphic form of writing hebrew words. by using the symbols to which the letters correspond in the yetziratic attribution. 35. this is the symbol of sulphur on the tree of life.kbg 225h 225t225y.mch225 chs225 n36. this is the symbol ofsalton the tree of life.ky .m36 the sorcererand his appr

al god in the veritable 'khabs-am pekht konx qm pax lightinextension'[from a manuscript transcriptbyw.e.h. humphreysrgncthiseauton) dated march1900.)7.the tarotto enter, within the limits of this short treatise, upon any long inquiry into the history of cards is utterly out of the question; and i shall therefore confine myself to examining briefly into what relates to their most ancient form, the tarot,ortarocchi cards, and to giving, as dearly and concisely as possible, instructions which will enable my readers to utilise them for fortune-telling, to which they are far better adapted, from the greater number and variety of their combinations, than the ordinary cards. i shall also enter somewhat into their occult and qabalistical significations.theterm'tarot',or 'tarocchi, is applied to a

eath, the devil, the last judgment, etc.theidea that cards were first 'invented' to amuse charles vi of france is now exploded; and it is worthy of note in this connection that their supposititious 'inventor' was jacques gringonneur, an astrologer and qabalist, furthermore, cards were known prior to this period among the indians and the chinese. etteilla, indeed, gives in one of his tracts on the tarot a representation of the mystical arrangement of these52 the sorcererand his apprentice cards inthetemple ofptahat memphis, and he further says:'upona table or altar, at the heightofthe breast of the egyptian magus (or hierophant, were on one side a book or assemblageofcards or plates of gold (the tarot),andontheother a vase,etc.'this idea is further dilated upon by p. christian (the disciple

GNOSTIC HANDBOOK

nd transfiguration for those who seek the light. one of the images associated with aquarius is the peacock. the peacock was the sacred image of the yeizidi, a islamic people who followed an ancient gnostic religious tradition. the peacock was melek taus who can be related to the demiurge (our projections regarding matter, but at the same time the eyes of the peacock (eye=ayin in hebrew, the devil tarot card) show us that ultimately dualism has no power, no reality and hence the real source is beyond in the pleroma and the invisible spirit. the gnostic identity message what we know as the gnostic identity message is central to our understanding of the gnostic tradition. it is difficult to summarise such a complex subject as it demands an extensive study of the evolution of religion, history

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

uence of paths. while there are many different forms these paths take, the most accepted system is that shown in fig 24. each of these paths is attributed to a hebrew letter according to the kabbalistic tradition first outlined in the sepher yetzirah. to each of these paths a mass of correspondences may be added; colours, sounds, godforms, animals, images and so on. according to one tradition the tarot cards can be attributed to these paths as well. the minor cards (1-10) are attributed to the sephira, the king, queen, prince and page (princess) cards are attributed to chokmah, binah, gnostic theurgy page 95 tiphareth and malkuth and the twenty-two trumps are given over to the paths. there is much debate about the exact attribution, we cover this subject in detail in our courses on the kab

n be attributed to these paths as well. the minor cards (1-10) are attributed to the sephira, the king, queen, prince and page (princess) cards are attributed to chokmah, binah, gnostic theurgy page 95 tiphareth and malkuth and the twenty-two trumps are given over to the paths. there is much debate about the exact attribution, we cover this subject in detail in our courses on the kabbalah and the tarot. the four worlds the tree of life has activity on four levels; known as the four worlds. these four worlds as seen as the four stages of the secret formula of the israelites, the tetragrammaton of yhvh. each symbolises a facet of the emanation process, in modern terms, they could be seen as initiation, transmission, fixation and manifestation or as archetypal, creative, formative and materia

ething to say about the human condition. another application given to these letters is to attribute them to the four elements (fig 27) this elemental attribution leads to the more esoteric interpretation of this formulae as found within the teachings of the hermetic order of the golden dawn, in this interpretation the letters are related to hebrew letters, astrological signs and the trumps of the tarot (fig 28) since this is a cyclic formulae, starting at i and ending at i, the final i is inferred and hence dropped from the formulae. we are accordingly left with inr. when this is found in the ancient egyptian and gnostic systems, it is in the secret word iao. this formulae can be understood in terms of the old egyptian myth of the death of osiris and hence we have isis, apophis, osiris. in

examining basic books of kabbalistic lore. some of these include 777 and other qabalistic writings of aleister crowley (samuel weiser, various editions, sepher sephiroth, godwin s cabalistic encyclopaedia (llewellyn) and the magicians companion, bill whitcomb (llewellyn 1993. he finds the following correspondences of interest. geburah is attributed to mars. it is related to the four fives in the tarot- wands, cups, swords and discs. the yetzirah card is five of swords. it is connected to four other centres on the tree of life: gnostic theurgy page 167 binah, tiphareth, chesed and hod. these are attributed to the following tarot trumps: geburah- binah: chariot. geburah -chesed: lust. geburah- tiphareth: justice or adjustment. geburah- hod: hanged man. geburah is also related to the followi

ces. egyptian god: horus and nepthys colours (emperor scale of colour) bright scarlet. greek: thor, aries and hades. stone: ruby plants: nettle, oak. perfume: tobacco. believe it or not, here he has all the information required to create his ritual. on the altar will be the five of swords, the major working will be to travel through this card and come back with a sense of power. he will place the tarot trumps of the related four centres in each elemental corner. he will wear a black robe with a bright scarlet overlay. he will burn tobacco and perhaps some nettle as his incense. he will play martial music (mars from holst s planets is effective) and use red throughout the temple scheme. he will research and find some prayers and invocations to mars in the various mythologies. after his prim

GOETIA LUCIFERIAN

s moment occurs. move yourself and your body of light into this angelic being, and allow your self to become engulfed in his fire. let the eyes open in the astral plane with the eyes of lucifer; you shall awaken in this light. practice this frequently, until you feel an instinctual communication with this force. you are becoming in the luciferian light. the body of light is used in scrying and of tarot workings as well. allow the self to listen to the instincts which grant you foresight, this shall be a powerful tool in all that you do in daily life. it is highly recommended to work with the spirits of the goetia after you have achieved a union with the body of light, to confirm self-control and focused direction. the body of shadow the demonic or infernal aspect or body of shadow is equal

f languages, communication magical and otherwise. in the design of my sethanic /shadow alphabet (see austin spare s alphabet of desire, i made silent invocations to agares to speed the communication of the subconscious to the conscious. earthquakes are the symbol of a strong will and individual presence. 31 legions of spirits assist in such operations. c vassago vassago is an angelic ruler of the tarot; silently invoked this prince may produce impulses and initiatory associations via the tarot thus allowing instinct to grow with association of such tools of divination. vassago is also ideal for the willed divination of future initiation, a gateway to the luciferian realm of spiritual development. vassago appears in the black mirror as a wind-rushed robed spirit who is both angel and demoni

ten and think/comprehend before speaking. this spirit also transforms wine into water and blood into wine, being a vampyric shade which initiates into the mysteries of immortality and blood. he also instructs initiation into evolution and strengthening the self, that one may pass the requirements of a human body upon death while this is not proved. zagan makes fools wise, which holds a key to the tarot those who walk the fearful path, face the dangers of the mind and soul, may emerge as adepts in the arte of sorcery. he governs 33 legions of spirits. 67 0 volac volac/valax/valu/ualac is the sixty-second spirit who is a might president. he appears in the form of a child with angel s wings, who rides upon a two headed dragon. he instructs the knowledge of hidden treasures, or initiation and

GOLDEN DAWN RITUALS A

(astral projection, ritual magick and alchemy by francis king) the adept must now pass an examination on the above. 20. z.a.m. second stage lectures 1. rosary of the r.r.et.a.c. 2. archangels on the paths 3. practical workings with the schemhamphoresch 4. telesmatic figures 5. 6. 7. 8. 21. the advanced meditation of rah ynda end of second stage. the adept must now pass examination on [c] and [e. tarot [n [n1 [p [o [q [r [f] 21. tarot description of 78 cards (symbology and meaning [n] 22. major arcana series [n1] 23. tarot: tabular view of dominion of symbols of book t in the celestial heavens, and operation and rules of the tree of life as projected in a solid sphere [p] 7 24. tarot: the astronomical correspondences [o] 25. tarot: method of divination (opening of the key [q] 26. tarot: ta

t enochian calls [t] 28. attributions of the enochian tablets- n.o.m- official attributions [s] 29. document- not given out- history of r.r. et a.c [l] 30. key of governance of combinations of the square of tablets (egyptian god forms, pyramids, and gods as applied to the enochian squares [x] 31. enochi clauis or tablets of enoch or clauicula tabularum [h] 32. ancient instruction on chess men and tarot. note by d.d.c.f [y] 33. enochian dictionary the adept must now pass an examination on [f. 34. z2 consecration and invocation the adept must now pass an examination on [h. the adept must now pass an examination on assigned ritual work [h1. reading list for z.a.m *1. astral projection, ritual magick and alchemy by francis king *2. fama fraternitas (provided *3. confessio (provided) 4. the mid

GOLDEN DAWN RITUALS SADD

are above. this order is followed downward for the ranks. thou shall read from right to left. consider the following illustrations from the a lesser angle of the air tablet. kerubic rank w h y h h* y* h* w* the order of the planets as applied to the decanates (squares) follow the order of the tree of life beginning with yafbc and ending with hnbl. book t provides us with the 36 small cards of the tarot and their attributions to the decanates of the 12 signs. following is the illustrational diagram of all four great crosses, with the appropriate attributions of the zodiacal, planet, and related tarot attribution. the adept should color these diagrams for better understanding and comprehension. 17 sephirotic cross: 18 thou shall note that the sephirotic crosses consist of 10 squares. each sq

ot confuse the cross of ten squares as illustrated in the admission badge of the 27th path of p, as taught in the 4= 7 grade of philosophus. thou shall note that the assignment of the planets to the sephirotic cross is quite different. thou shall also note that the system employed is constant and applies to all of the sixteen sephirotic crosses on the four elemental tablets. 19 attribution: k and tarot key 10, wheel of fortune is attributed to rtk. title of card: lord of the forces of life. rtk is the source of all life. b and tarot key 1, the magician is attributed to hmkh. title of card: magus of power. hmkh is the distributor of power found in rtk. in classical mythos b is the divine messenger of k. y and tarot key 2, the high priestess is attributed to hnyb. title of card: priestess of

mkh. title of card: magus of power. hmkh is the distributor of power found in rtk. in classical mythos b is the divine messenger of k. y and tarot key 2, the high priestess is attributed to hnyb. title of card: priestess of the silver star. compare the position of the path of g on the tree of life. hnyb completes the supernal triad and acts as the "high priestess" to the inferior sephiroth. c and tarot key 3, the empress, is attributed to dsj. title of card: daughter of the mighty ones. dsj is the first of the inferiors below hnyb, and as it were, the base of the triangle of the supernals. f and tarot key 16, the blasted tower, is attributed to hrwbg. title of card: lord of the hosts of the mighty. hrwbg represents strength and fiery power. a and tarot key 19, the sun, is attributed to tra

he element of each. each tablet is comprised of four separate and distinct divisions. thou must consider each of these independently so as to produce a specific type of pyramid akin to the nature of that section. here be the rules for analyzing a pyramid. the rules are concise and direct and should be memorized. truncated pyramid great cross 24 triangle no. 1 sign of the zodiac, small card of the tarot. triangle no. 2 m triangle no. 3 the planet of the decan triangle no. 4 element symbol of the tablet the no. 2 square of the great cross is always m and painted white, indicating the operation of m within the element. triangle no. 4 is to be colored in the element of the tablet, thus we have yellow for a, blue for c red for d, and black for b. thou shall color triangle no. 1 according to the

yramids in other attributed forms has been given, consideration is not acceptable to deteriorate the elemental nature of the tablets by painting them in anything other than the prescribed manner. sephirotic cross 25 triangle no. 1 elemental emblem of the tablet. triangle no. 2 emblem of m. triangle no. 3 elemental emblem of the lesser angle. triangle no. 4 sephiroth, letter of the tetragrammaton, tarot card. kerubic squares of the lesser angle triangle no. 1 tarot card of the lesser angle. triangle no. 2 elemental emblem of the tablet. triangle no. 3 kerubic symbol answering to letter of the name. triangle no. 4 elemental emblem of lesser angle. thou will note that no. 1 and no. 3 always match in color in the kerubic square. no. 2 showeth us the elemental color of the tablet, while no. 4 s

GOLDEN DAWN RITUALS SAPPENDA

will need to codify "document s" with other documents of enochian study, both of the z.a.m. grade and t.h.a.m. and above. advanced workings are taught in t.h.ant30 appendix a: table of attributions the following table of attributions, repeated though it is for the most part from earlier knowledge which should be familiar, may be useful for reference in working out the squares: column rank letter tarot trump symbol geomantic figure w h a fool a fort. min. s.c. hmkh b magician b- s.c. hnyb g h. priestess y- s.c. dsj d empress c- y y h emperor a puer h h w hierophant b amissio w w z lovers c albus h y j chariot d populus y h f strength e fort. maj. h w y hermit f conjunctio s.c. rtk k wheel/fort. k- w y l justice g puella h h m h. man c via h h n death h rubeus y w s temperance i acquisitio

GOLDEN DAWN RITUALS SCONTINUED

four triangles and the element of each. each tablet is comprised of four separate and distinct divisions. thou must consider each of these independently so as to produce a specific type of pyramid akin to the nature of that section. here be the rules for analyzing a pyramid. the rules are concise and direct and should be memorized. great cross triangle no. 1 sign of the zodiac, small card of the tarot. triangle no. 2 m triangle no. 3 the planet of the decan triangle no. 4 element symbol of the tablet the no. 2 square of the great cross is always m and painted white, indicating the operation of m within the element. triangle no. 4 is to be colored in the element of the tablet, thus we have yellow for a, blue for c red for d, and black for b. thou shall color triangle no. 1 according to the

ed pyramids in other attributed forms has been given consideration is not acceptable to deteriorate the elemental nature of the tablets by painting them in anything other than the prescribed manner. sephirotic cross triangle no. 1 elemental emblem of the tablet. triangle no. 2 emblem of m. triangle no. 3 elemental emblem of the lesser angle. triangle no. 4 sephiroth, letter of the tetragrammaton, tarot card. kerubic squares of the lesser angle triangle no. 1 tarot card of the lesser angle. triangle no. 2 elemental emblem of the tablet. triangle no. 3 kerubic symbol answering to letter of the name. triangle no. 4 elemental emblem of lesser angle. thou will note that no. 1 and no. 3 always match in color in the kerubic square. no. 2 showeth us the elemental color of the tablet, while no. 4 s

gle no. 4 elemental emblem of lesser angle. thou will note that no. 1 and no. 3 always match in color in the kerubic square. no. 2 showeth us the elemental color of the tablet, while no. 4 showeth the elemental color of the lesser angle. servient squares: triangle no. 1 element of the great tablet with astrological attributions. triangle no. 2 elemental emblem of letter ruling the column with the tarot trump. triangle no. 3 elemental emblem of the lesser angle with geomantic figure. triangle no. 4 elemental emblem of letter ruling rank with hebrew letter corresponding to the tarot trump to be found in triangle no. 2. note: thou shalt paint these pyramids in the flashing colors. thus, even in the servient square, the spiritual force of that square is attracted, allowing for maximum potency

triangle no. 1 element of column (m in the 1st column) triangle no. 2 m. triangle no. 3 below triangle no. 4 m. below is a sample illustration derived from the lesser angle of the b tablet. in the servient square in rank w and column w, the column w is attributed to a and therefore the astrological symbol will be an airy sign. the rank is ruled by w therefore the symbol will be mutable a, c. the tarot key for c is the lovers. the hebrew letter attributed to it is z. the geomantic attribution is albus. take the c tablet, a angle, column h, rank y. the column is ruled by h which is attributed to c. therefore the astrological symbol will be a watery sign. the rank is ruled by y, therefore the symbol will be cardinal or fiery water- d. the tarot key for d is the chariot. the hebrew letter for

GOLDEN DAWN RITUALS U7

e forces which lie in tcq, the bow. treasure it in thy heart and mark it well, seeing that therein is the key of nature. meditate on it and reveal it not unto the profane, for many and great are its mysteries. the colors differ according to the world or aspect of the great names they represent. there are four scales of color which correspond to the four kabbalistic worlds. they are: scales worlds tarot suits tetragrammaton elements king twlyxa wands y (yod) d (fire) queen hayrb cups h (he) c (water) prince hryxy swords w (vau) a (air) princess hycu pentacles h (he) b (earth) king scale queen scale prince scale princess scale 1. uncolored brilliance white brilliance white brilliance white rayed golden 2. pure soft blue grey blue pearl grey mother of pearl white flecked red blue and yellow 3

GOLDEN DAWN RITUALS ZAM1

tual to banish and the rose cross ritual to maintain peace. this ritual does not light up the astral plane, and thus, does not attract energies to you. it can be used as a form of meditation. the sound of the words hwchy and hcwhy are very meditative. the aspect of the balancing cross of tiphareth, encapsulated by the red rose and the white lines connecting provide a very meditative state for the tarot contemplation. as a form of meditation, the rose cross ritual is a very valuable asset. when you are familiar with the ritual, but not before that point, it can be done by resting or lying down. you should allow part of yourself to get the sensation of walking around your body. combine this with rhythmic breathing and it will allow you to withdraw your mind from pain, providing that the pain

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

a 22-year period. iii in this mode is the year 66 of the new aeon, that is corresponding to the year 1970 of the vulgar era. when karl germer died in 1962, he left the office of outer head of the oto vacant. major grady mcmurtry, acting upon his emergency authority, eventually took on the role of acting oho, taking the title caliph. his first public act was the publication, in 1970, of the thoth tarot cards. iii e.n= 1970 e.v (e.n. or era novis or new aeon; e.v. or era vulgaris, or common era. iii (considered as letters) in classical cipher mode= 69= caliph, the word for the keeper of the prophet s flame; in this case aleister crowley, the prophet of the new aeon of thelema, or true will. we also see the same magical new aeon mythos unfolded in the west virginia case. indrid cold= 112= wo

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

and expanded with illustrations and photvithe lower five cosmic planes 18 figure 3. the major magical weapons 56 figure 4. typical circle for conducting enochian magick 62 figure 5. sample talisman for the magical formula of iliatai 94 figure 6. enochian rose for sigils of the watchtower deities 96 figure 7. tracing the pentagram 97 figure 8. a talisman for vovin 263 figure 9.layout for enochian tarot 291 list of tables: table 1. symbols of the cosmic elements 20 table ii. alphabet correspondences 25 table iii. four systems of enochian gematria 26 table w. the thirty aethyrs 139 table v.aiq bkr and the aethyrs 143 table vl aethyrs and magical grades 149 table vii. the sexual currents of the aethyrs 156 table viii.formulas of enochian magick 174 table ix. telesmatic attributions of the let

like the f at paper of this book but extend in at least five dimensions: height, 33 width, depth, time, and consciousness. each watchtower square represents a specific area or region of the inner worlds. each is controlled by a hierarchy of deities. some have demons, and some are associated with key egyptian deities and corresponding sphinxes. sorne squares are associated with astrology signs and tarot cards. a detailed analysis of the many forces and currents that flow through these squares is described in enochian magic. the detailed results are induded in the appendices of this manual (see appendices a through d. they are not haphazard, but represent a natural outcome of the hermetic axiorn "as aboye so below" the mapping of the watchtowers includes data from logical correspondences, ex

: 1) air oroibahaozpi (oh-roh ee-beh ah-oh-zod-pee) 2) water mpharslgaiol (em-peh-heh ar-ess-el gah-ee-oh-leh) 3) earth mordialhktga (moh-ar dee-ah-leh heh-keh-teh-gah) 4) fire oipteaapdoke (oh-ee-peh teh-ah-ah peh-doh-keh) figure 10, appendix a, shows how the names of the four great kings of the watchtowers are determined. in addition, the correspondence between the four watchtowers and the four tarot trumps is given. the four kings are: 1) air bataivah (bah-tah-ee-vah-heh) 2) water raagiosl (rah-ah-gee-oh-sel) 38 3) earth ikzhikal (e e-keh-zo d-he e-kal) 4) fire edlprnaa (eh-del-par nah-ah) figure 11, appendix a, shows how the names of the 24 seniors are determined from the arms of the great crosses. there are six seniors in each watchtower. figure 11 also shows the correspondence betwee

enged his father, osiris, whom set slew. horus is shown as a warrior. he is dynamic and aggressive. he is the spring which wins against winter and avenges the past summer. ur-heru cause, maturity, responsibility. his name means 'the elder horus' and he is the counterpart of the child, harpocrates. harpocrates effect, faith, acceptance, innocence. he is horus, the child. he is like the fool of the tarot. he is often shown sitting on a lotus with the first finger of his right hand resting against his closed lips in his role ofthe god of silence. hathor maternal force, protection, sustenance, fertility. hathor is the consort of horas. her name means 'house of horus' she has the form of a cow in role of the eternal mother. sothis initiation (femiriine, evolution, growth sothis is the godde ss

s tol (all) and efafafe (vessels. abo is male and is highly creative. his demonic nature is such that he is not definitive but instead seeks to create all manner of bod es. his impetuous desire to create new forms coupled with the power of solidilication given by isis causes the chaotic and ceaseless creation of forms in this square. step 10. the astrological force working here is taurus, and the tarot influence is the hierophant. this force adds to the constant precipitat on into form that characterizes this square. step 11. after observing the square sufficiently, return to your physical body using the closing of the veil and then employ the banishing pentagram and hexagram of air. be sure to record your experiences in your magical diary. 130 ritual outline for a journey to square a of p

GREY W G CONDENSATION OF KABBALAH

lligent activity of their lives. what is more, the kabbalists were able to systematise this awareness so that it could be arranged rationally, logically and purposefully, with a definite and comprehensible current of that energy flowing through the whole. this allowed them to lift their lives all of the time towards the ultimate objective, the godhead. see table 1. table 1: paths of the tree with tarot associations path numbers connecting sefirot tarot card 1- 2 1- 3 1- 6 2- 3 2- 4 2- 6 3- 5 3- 6 4- 5 4- 6 4- 7 5- 6 5- 8 6- 7 6- 8 6- 9 7- 8 7- 9 7- 10 8- 9 8- 10 9- 10 crown- wisdom crown- understanding crown- beauty wisdom- understanding wisdom- mercy wisdom- beauty understanding- severity understanding- beauty mercy- severity mercy- beauty mercy- victory severity- beauty severity- glory b

has led mankind to our present place in creation and will lead us 14 further in the future. it has been said without vision the people will perish and your young men shall see visions while your old men dream dreams. all tree-path exercises are structured efforts at the control of imaginative consciousness leading us towards the energy of existence itself. the use of the sphere-numbered paths and tarot assignments calls up conditions of consciousness for the individual path. it is the immediate recall through these simple summoning symbols that is important. what kabbalists have sought is a common language with god. therefore in the path work they approached their concept of deity first of all through spheres-numbers identified with specific aspects or projections of divine power, and seco

s of consciousness for the individual path. it is the immediate recall through these simple summoning symbols that is important. what kabbalists have sought is a common language with god. therefore in the path work they approached their concept of deity first of all through spheres-numbers identified with specific aspects or projections of divine power, and secondly by verbal arrangements such as tarot card names which could be equally identified with combinations of those aspects in action. in this way, kabbalists sought lives in which everything was connected to god through some channel or another, and they wanted to play an intentionally conscious part in such a programme. they became aware of their position as active agents in the scheme of life instead of remaining inert observers and

intentionally conscious part in such a programme. they became aware of their position as active agents in the scheme of life instead of remaining inert observers and endurers. eventually kabbalism extended into almost every field of esoteric experimentation. theurgy and talismanic magic became incorporated into its curriculum as also did astrology and other arcane activities. the 22 trumps of the tarot cards were well aligned with the paths of the tree, and the numbered cards coincided with the four worlds of the ten spheres. thenceforth the tree became a sort of storage system for all the esoterica of our western inner tradition. it has since turned into a major symbol representing practically every variety of our occult specialist studies, with the possible exception of the neo-paganmove

coincided with the four worlds of the ten spheres. thenceforth the tree became a sort of storage system for all the esoterica of our western inner tradition. it has since turned into a major symbol representing practically every variety of our occult specialist studies, with the possible exception of the neo-paganmovement which usually finds it too formal and complex. once the connections of the tarot with the tree had been established, very definitemeanings could be attached to them providing they were properly used as indicators of divine intentions which left human enquirers free to determine their own reactions with these. the tarot symbols are archetypal and designed to cover practically all contingencies of life on this earth and the types of people involved in them. interpretation

HAMIL THE ROSICRUCIAN SEER

you-ido a little spiritualism 'with aspoon'-toour great comfort if not edification& with kindest regards& esteem. most faithfully and fraternally.idr william robert woodman (1828-91, medical practitioner in stoke newington until 1871 when he inherited a considerable horticultural estate in exeter. a prominent freemason, he had a knowledge of hebrew, cabala, astrology, egyptology, alchemy, and the tarot. secretary-general sria 1868-76; senior substitute magus 1877, and supreme magus 1878-91. with w. w. westcott and s.l.mathers he was one of the founding chiefs of the order of the golden dawn.2unidentified.3 raymond buildings, gray's inn,w.e.28 september 1877 dear bro. irwin, for the last three weeks i have been& still remain in a perfect muddle. i have changed my residence& first had to sen

revive the subjects in england and paved the way for barrett'sthemagus.hockley copied a numberofsibley's mss from denley's collection.7john parkins, astrologer and author oftheuniversalfortuneteller(1810)andthebookofmiracles,orcelestialmuseum,(1817).apparently referred to himself as the grand ambassador of heaven!8probably robert fryar of bath, a bookseller, printerofoccult works and importer of tarot cards.9thelegemetonorlesserkey ofsolomon,a collection, in four sections,ofrituals for raising spirits, some of a very dubious nature.16 3 raymond buildings, grays inn,w.e.19june1874 dear bro. irwin, i received your note and cheque but my letter written last night was in the post, so i could not get it back. i am sorry you sent the cheque but at any other time you wish me to do anything in lo

HANDBOOK OF EGYPTIAN MYTHOLOGY

treated as a historical figure in literature. this suggests that the egyptians were not prone to confuse historical and mythical characters. 105. for a summary of this important text, see r. jasnow and k. t. zauzich, a book of thoth? in eyre, proceedings of the seventh international congress of egyptologists, 607 618. it has no connection with aleister crowley s the book of thoth, which is about tarot cards. introduction 55 106. such magical initiation rites are described in how to become a magician: the rites of initiation, in f. graf, magic in the ancient world (cambridge, ma, and london, 1997, 89 117. for translations of the setna stories, see setna cycle in appendix: primary sources. 107. one of the four papyri also contains the most complete version of the demotic eye of the sun myth

cians and deities. saxe rohmer. tales of secret egypt. 1918. although rohmer is best known for his fu manchu stories, egypt was his real passion. he published several collections of well-researched short stories in which tomb robbers and egyptologists encounter ancient magic and dangerous deities. charles williams. the greater trumps. 1932. a theological thriller that draws on the belief that the tarot pack was based on esoteric knowledge from ancient egypt. isis appears in an unusual guise at the climax of the story. egyptian myth: annotated print and nonprint resources 223 nonprint resources videos egypt uncovered a five-volume set (no. 639328) that looks at major aspects of egyptian civilization in the light of recent research. mythology is covered in the videos deities and demons and m

HINE P OVEN READY CHAOS

e did. creating your own, operationally valid magical systems is good practice, and whether or not you can get someone else to work that system is up to you entirely. on the other hand, new systems of magick are occasionally commercially valid. one book on a system= some good ideas, then of course you write a sequel developing the original stuff, and then you might as well go for the accompanying tarot deck, videos, cassettes, lego expansion kits, etc. coming up with your own (mostly) original stuff is better (at least from the chaos viewpoint) than doing other people s rituals and continually following other people s ideas. doing something innovative (especially if you don t know anyone else who s tried it) is very good for building your confidence. i remember, years ago, doing a ritual a

i drew all the pentagrams wrongly for that one, and like, nothing noticed- 18 phil hine at least nothing nasty appeared out of the woodwork- yet. metasystems there is a great tendency nowadays for people to try and create metasystems- that is, systems into which can be slotted anything and everything, and will explain, given time, everything worth explaining. so we see attempts to meld runes with tarot, put virtually anything on to the tree of life, and much theorising/woffle (delete as appropriate. there s nothing wrong with this- again, its often a useful exercise. it can also be fun, especially if you come up with a plausible explanation for something which is based on made-up or dodgy facts, and loads of people go hey wow, that s really amazing (a few years ago an occult author release

, and kundalini, and eventually, wilhelm reich s orgone energy. the next development came with the popularisation of psychology, mainly due to the psychoanalytic fads of freud, jung& co. during this phase, the otherworlds became the innerworlds, demons were rehoused into the unconscious mind, and hidden masters revealed as manifestations of the higher self. for some later exponents of this model, tarot cards were switched from being a magical-divinatory system to being tools for personal transformation, just as the gods/ goddesses came to be seen as not real entities, but 21 oven-ready chaos psychological symbols or archetypes. the current up-and-coming paradigm is the cybernetic model, as we swing into being an information-based culture. this model says that the universe, despite appearen

or some similar strategy. physiological- anxiety responses of heart rate, muscle tone and blood pressure. the body must be stilled by relaxation and pranayama. behavioural- what we must do (or more often, don t do. often, our obsessive behaviour is entirely inappropriate and potentially damaging to others. usually it does take other people to point this out. analytic techniques such as i ching or tarot may prove useful here. the wrath of the monster left me gasping and breathless, feeling trapped. all paths littered with broken glass. desperation drove me to a friend. there is magick enough in reaching out to ask another for help. an i ching reading suggested action and nonaction, negating the momentary trap of self-doubt. pranayama banished the physical tension (well, most of it. the mons

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

he dominion college of rosicrucians of canada and supreme magus of the rosicrucians of india (the document is in the library of the united grand lodge of england) 3 i have not seen the original french edition of aul christ.ian (i.e, j.-b. pitois, histoire de la m gie (1870 !he enghsh tr nslation by j. kirkup and julian shand, edited and revls d.by ross n,ichols 1952, does not mention cagliostro's tarot predictions. the. occult tarot theory was first developed by elip as levi.in dog"!e et rituel de a aute magie (1856, but he did not provide any mstru.ctions for prediction. k. r. h. mackenzie (see my 'fringe masonry in england, 1870-85, in aqc 85 1972) wrote to f. g. irwin on 6 november 1877 .and mentioned hat ayton had asked him if levi 'left any exact instru tions behind for the working of

predictions. the. occult tarot theory was first developed by elip as levi.in dog"!e et rituel de a aute magie (1856, but he did not provide any mstru.ctions for prediction. k. r. h. mackenzie (see my 'fringe masonry in england, 1870-85, in aqc 85 1972) wrote to f. g. irwin on 6 november 1877 .and mentioned hat ayton had asked him if levi 'left any exact instru tions behind for the working of the tarot. he added 'i have a fa hio of working it myself but i work it with the aid of astrology';hic is a different process from that pursued by e. l' for mackenzie s attitude to tarot divination see my the magicians of the golden dawn (1972, pp.29-30. instructions for divi.nation wer fir t published in papus, l tarot des hohemiens (1889; enghsh translation m 1892 by a. p. morton, second edition, re

any catalogue, i will immediately send it on to you, but i thmk the best way will be to send a letter to the most likely asking them to send cats. to you. they will be ve glad o do so, and you will get it sooner which is our] object. it is very rarely that one sees an occult book in cat: nowadays, and if there be, it is snapped [up] directly. they are all in america. i should like to see your new tarot' but i am too busy in another direction to attend to it now. we are both tolerably well- thanks- and are glad you are. chacombe vicarage 19 28january 1890 thealchemist of the golden dawn your letter by second post. i was going to write to you to say i shall be in london next week, being the equinox, when the members of the g[olden] d[awn] always meet. i am so busy preparing for leaving home

a digest of the writings ofeliphaslevi with a biographical and critical essay by a. e. waite (redway, 1886. this anthology was largely based upon levi's dogme et rituel de la haute magie (1856; revised edition 1861. waite discussed the project with a. p. sinnett, who introduced him to redway. 4 robert fryar, a bookseller at bath who published limited editions of books on occultism, was importing tarot cards from france during the 1880s. it is possible that gardner had acquired a pack from this source. the letters 49 have not seen it yet, i do not know what conveniences there are for receiving a visit r. i.shall probably see it on monday afternoon and then i will write. we shall be at anderson's hotel 5 harpur street, theobald's road, w.e' you certainly have arrived at some idea of the gre

s well worth reading. i do not possess these last 2, but have read naude. macerus is mentioned by dufresnoy, more than two dozen [times, among which is the viatorium, which you have. i have 3 of his not mentioned by dufresnoy, one on basil valentine, one of thos. norton, and chacombe vicarage 29 april 1890 instructions for divinatory procedures. oswald wirth's le livre de thoth: les 22 arcanes de tarot dessines a l'usage des inities sur les indications destanislas deguaita (edition limited to 100 copies with the twenty-two major trumps, hand-coloured, in a slip-case, was also published in 1889. it is unlikely that this book was known in great britain. a prospectus for k. r. h. mackenzie's the game of tarot, archaeologically and symbolically considered 'in preparation, in small quarto, with

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

mainly, with tampering with that destiny, causing things to happen in the future. of all the spells, there is one that can sweep over every portion of our lives to solve single problems or alter the entire life pattern, but it is a difficult spell and requires study. it requires twelve circles, each with a different meaning in relation to the phases of your life, and a deck of playing cards. not tarot cards. everyone interested in fortune-telling has heard much about the supposedly mystic tarot deck. the tarot deck is nonsense. through the centuries, any meaning it may ever have had has been lost and corrupted. through the generations it has changed form hundreds of times. you might as well make up your own meanings for the cards. so use regular cards, but you must use a brand new pack. c

INFERNAL UNION

tion beyond and apart from intellectualization, as to what an individuals sexual nature is, is a necessary part of this process. 4 the ritual of infernal union found in yatuk dinoih (michael w. ford, 2002) is the actual solitary rite used in the toph to magickally join the opposite sexual polarities within the self. i performed this rite on dec.31, 2003. sometime before the ritual itself, i did a tarot reading relating to my ongoing communion with my hga. the results pointed very specifically to this ritual which i was about to perform ,as my next step in finding my true will. i had painted the sigil of infernal union to my satisfaction and placed this over my usual pantacle on my altar. i created a simple sigil for lilith and set up my circle with red and black candles for the infernal as

INITIATION INTO HERMETICS

only, which, however, can become a dangerous weapon in the hands of a murderer. all depends on the character of the individual. this principle goes just as well for all the spheres of the occult sciences. in my book i have chosen the term of magician for all of my disciples, it being a symbol of the deepest initiation and the highest wisdom. many of the readers will know, of course, that the word tarot does not mean a game of cards, serving mantical purposes, but a symbolic book of initiation which contains the greatest secrets in a symbolic form. the first tablet of this book introduces the magician representing him as the master of the elements and offering the key to the first arcanum, the secret of the ineffable name of tetragrammaton, the quabbalistic yod-he-vau-he. here we will, ther

ter of the elements and offering the key to the first arcanum, the secret of the ineffable name of tetragrammaton, the quabbalistic yod-he-vau-he. here we will, therefore, find the gate to the magician s initiation. the reader will easily realize, how significant and how manifold the application of this tablet is. not one of the books published up to date does describe the true sense of the first tarot card so distinctly as i have done in my book. it is let it be noted born from the own practice and destined for the practical use of a lot of other people, and all my disciples have found it to be the best and most serviceable system *tetragrammaton literally means the four-letter word. it was a subterfuge to avoid the sin of uttering the sacred name yhvh (yahveh) or jehova as it later becam

e to write all about this sublime wisdom, he ought to fill folio volumes. it can, however, be affirmed positively that this work is indeed the gate to the true initiation, the first key to using the universal rules. i am not going to deny the fact of fragments being able to be found in many an author s publications, but not in a single book will the reader find so exact a description of the first tarot card. i have taken pains to be as plain as possible in the course of the lectures to make the sublime truth accessible to everybody, although it has been a hard task sometimes to find such simple words as are necessary for the understanding of all the readers. i must leave it to the judgment of all of you, whether or not my efforts have been successful. at certain points i have been forced t

leader to initiate him in this book. no incarnate adept, however high his rank may be, can give the disciple more for his start than the present book does. if both the honest trainee and the attentive reader will find in this book all they have been searching for in vain all the years, then the book has fulfilled its purpose completely. the author. part i theory picture of the magician: the first tarot card interpretation of the symbolism below you will find the mineral, vegetable and animal kingdoms expressed in a symbolic manner. the female on the left side and the male on the right side are the plus (positive) and the minus (negative) in every human being. in their middle is seen a hermaphrodite, a creature personifying the male and female combined in one as the sign of concinnity betwe

is key is completely unknown, shall be taught to use it in various ways. as for the single tasks, analogies and effects of the elements, i shall deal with tem by turns and in detail in the following chapters, which will not only unveil the theoretical part of it, but point directly to the practical use, because it is here that the greatest arcanum is to be found. in the oldest book of wisdom, the tarot, something has already been written about this great mystery of the elements. the first card of this work represents the magician pointing to the knowledge and mastery of the elements. on this first card the symbols are: the sword as the fiery element, the rod as the element of the air, the goblet as that of the water and the coins as the element of the earth. this proves without any doubt t

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

esses some latent capacity for extra-sensory perception. some more, some less. the major contribution of this book is not so much slanted in the direction of prediction of what is yet to come, but to facilitate the growth and expression of this inner psycho-spiritual ability. to this extent, any and all systems of divination may be considered useful. amongst the more commonly used methods are the tarot cards, astrology, palmistry, graphology, and many others. the method to be described here, geomancy, is favoured above all others because it is basically so simple to operate. one can use it quickly to obtain a simple 'yes' or 'no' answer. with sufficient practice, enough skill can be developed to provide considerable amplification of the first straight answer. the more practical acquaintanc

K AMBER THE BASICS OF MAGICK

on, trancework and hypnosis, fascination e. stone magick f. candle magick g. amulets and talismans; power objects or "psychic batteries" h. healing 1. psychic (visualization, laying on of hands) 2. herbal 3. energy channeling iwht auras and chakras 4. color therapy the basics of magick get any book for free on: www.abika.com 3 5. other systems listed above i. divination 1. scrying 2. astrology 3. tarot 4. runesticks 5. lithomancy (casting the stones) 6. i ching 7. other systems 8. pendulum or radiesthesia j. astral travel k. thought forms; wraths, fetches, artificial elementals l. extra-sensory perception 1. clairsentience 2. clairvoyance 3. clairaudience 4. precognition 5. telepathy 6. telempathy 7. psychometry 8. telekinesis 9. teleportation m. sympathetic magic (poppets and such) n. run

n yoga and secret doctrines. sandra gibson, beyond the mind. king and skinner, techniques of high magic. swami sivananda, kundalini yoga. john woodroffe (pseud. for arthur avalon, the serpent power. the basics of magick get any book for free on: www.abika.com 20* magick 6- thoughtforms and spirits* although there are hundreds of kinds of divination, the principle ones are astrology, geomancy, the tarot, the i ching, and direct psychic means (especially clairvoyance. true divination is more than a mechanical system, for it implies true psychic interpretation (receiving. some form of divination is often used in magick ritual to communicate with the entity invoked. since divination operates through the mind, it is affected and biased by the mind. our attitudes and fears may alter it. sometime

several ways to do this. oliver fox says to look for descrepancies in the dream to realize you are dreaming. one occult student i know of visualized a white horse which he could ride wherever he wished to go. after a time, when the horse appeared in his dreams it was his cue that he was actually dreaming/projecting. don juan tells castaneda to look at his hands while he is dreaming. and even the tarot and cabala may also be used as dream signals. another method is to tell yourself each night as you go to sleep "i can fly; then when you do, you will know you are dreaming. once you know you are dreaming you can control your dream/oobe and go anywhere you want. repetitive activities will also likely influence your the basics of magick get any book for free on: www.abika.com 34 dreams. for ex

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

ible translations, david meltzer chose mordell s quirky rendering to represent sy in the secret garden. alas, this is not the only doubtful aspect of this well-circulated anthology. see below, the second) note on page 8. 20073 7 stenring, knut. the book of formation (sepher yetzirah) by rabbi akiba ben joseph including the 32 paths of wisdom, their correspondences with the hebrew alphabet and the tarot symbols, with an introduction by arthur edward waite. philadelphia: david mckay co, 1923; reprinted new york: ktav publishing house, 1970. stenring refers to his own work as a word-for-word translation from the hebrew. he used a number of sy texts to construct his version. those parts of the text which stenring considered genuine are printed in ordinary type; those parts which he considered

KNOWLEDGE LECTURE FIVE

tiphareth, netzach, hod, yesod and of these especially to tiphareth. malkah the queen and kalah the bride are titles of malkuth when considered as the spouse of zauir anpin, the microprosopus. the letters of the name yhvh contain these meanings: yod is referred to abba. heh to aima. vau to zauir anpin. heh (1) to malkah. these letters are also referred to the four worlds and the four suits of the tarot thus: yod atziluth wands heh briah cups vau yetzirah swords heh (f) assiah pentacles there are ten sephiroth in each of the four worlds. each sephirah has its own ten sephiroth making 400 sephiroth in all- the number of the letter tau, the cross, the universe, the completion of all things. the tarot is referred to the tree of life in the following manner. the four aces are placed on the thro

r aces are placed on the throne of kether. the remaining small cards of each suit are placed on the respective sephiroth, two on chokmah, three on binah, etc. the twenty two trumps are then arranged on the paths between them according to the letters to which they are attributed. the king and queen of the suit are placed besides chokmah and binah, the knight and knave by tiphareth and malkuth. the tarot trumps thus receive the equilibrium of the sephiroth they connect. admission badges used in the grade of philosophus first is the calvary cross of twelve squares. it admits to the path of qoph, the 29th path, and refers to the zodiac and to the eternal river of eden, divided into four heads as follows: naher- the river 1. hiddikel 2. pison 3. gihon 4. phrath euphrates the pyramid of the four

KNOWLEDGE LECTURE THREE

incense are the three mother letters. astral spirits are those belonging to the astral plane. such are false and illusionary forms, shells of the dead, and ghosts and phantoms, that are occasionally seen in s ances. elemental spirits are those belonging to the nature of the elements; some are good and some are evil. an angel is a pure and high spirit of unmixed good in office and function. in the tarot, the ten small cards of each suit refer to the sephiroth. the four suits refer to the letters of yhvh. wands to yod, cups to heh, swords to vau, and pentacles to heh (final. these four suits also refer to the four worlds of the qabalah. wands to atziluth, cups to briah, swords to yetzirah, and pentacles to assiah. the honours of the tarot pack are, as it were, the vice-gerants of the great n

KNOWLEDGE LECTURE TWO

el (lamdq. mercury is called kokab. its angel is raphael, its intelligence is tiriel (layryf, and its spirit is called taphthartharath (trtrtpt. finally, the moon is called levannah. its angel is gabriel, its intelligence is called malkah be tarshisim ve-ad ruachoth schechalim(\yljc twjwr duw \ysycrtb aklm, and is spirit is called schad barschemoth ha-shartathan (wttrch tumcrb dc) the traditional tarot consists of a pack of 78 cards made up of four suits of 14 cards each, together with 22 trumps, or major arcana, which tell the story of the soul. each suit consists of ten numbered cards, as in the modern playing cards, but there are four instead of three honours: king or knight, queen, prince or emperor, princess or knave. the four suits are: wands, or sceptres, comparable to diamonds. cup

LAITMAN M THE KABBALAH EXPERIENCE

ire world, and after that, working with that desire and correcting it. because of that, the wisdom of kabbalah develops in you the ability to rule, guide, and lead. other methods are built on the suppression of desires, and thus depress your ability to lead creation. w i t c h c r a f t a n d k a b b a l a h q: i met a woman who calls herself a fan of kabbalah, but practices witchcraft. she reads tarot cards, communicates with spirits, treats with oils and herbs and sells charms. how does this sit with kabbalah? do her forces come from the creator? a: kabbalah deals solely with the attainment of the purpose of creation. the purpose of creation is adhesion with the creator. the adhesion is attained by way of equalizing the attributes, called equivalence of form. t h e k a b b a l a h e x p

kabbalistic prayer is a calculated and precise contact between a person and superior spiritual degrees (the creb e l i e f s, m y s t i c i s m a n d t h e s u p e r n a t u r a l 293 ator. the prayer is a series of corrections that is conducted by a spiritual coupling between the screen of a person and the light that stems from superior degrees. t a r o t c a r d s q: how does kabbalah relate to tarot cards? a: it is a common mistake for people to think that kabbalah seemingly deals with fortune-telling, revelations of the past, and the study of the present. kabbalah, by definition, is the revelation of the creator to people in this world, today, not after death! naturally, as a result of the revelation of the creator, a person understands the entire creation and its management; the reaso

80 a greater responsibility. 281 a time for control. 281 all shall know me. 281 d e t a i l e d t a b l e o f c o n t e n t s 437 gradual evolution. 282 kabbalah is above our world. 284 the teachings of the east..285 kabbalah is not mysticism. 286 fortune tellers v social assistance. 287 false links to the upper worlds. 289 becoming a great egoist. 291 witchcraft and kabbalah. 291 meditation. 292 tarot cards. 293 pleasure hunt. 294 cults and ceremonies. 294 esoteric teachings. 295 evil eye. 295 a curse. 296 satan is within. 297 the truth behind the supernatural. 297 shambalah. 298 the physical body is meaningless here. 298 man is alone with his purpose. 299 ufos. 299 an eclipse of the sun and a lunar eclipse. 300 parapsychology. 301 astrology..302 gimatria. 305 graves of righteous people

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

franchomme, containing the theme later developed by the painter s scenes from the passion; the seven deadly sins (madrid, prado, in which the circle symbolizes the world and the three concentric circles with the seven sins represent the divine eye with christ as the pupil; and the conjurer (st. germain-en-laye, museum, an image of the credulity that leads to heresy,with the first reference to the tarot cards and astrology. the famous great triptychs, the hay wain (madrid, prado, the garden of delights (madrid, prado, and the temptation of st. anthony (lisbon,museo national de arte antiga, belong to the period 1485 1505. in the hay wain, bosch illustrates an old flemish proverb: the world is a mountain of hay; each one grabs what he can. the central panel of the triptych shows a large hay w

rahula,walpola. what the buddha taught. 1959. 2nd expanded edition, new york: evergreen, 1974. zimmer, heinrich. philosophies of india. new york: bollingen, 1951; new york:macmillan, 1987. builders of the adytum the builders of the adytum (bota) was established in 1922 by paul foster case (1884 1954, a member of the hermetic order of the golden dawn. he was known as an expert in the study of the tarot and cabala, and was said to have been asked by the inner school to reinterpret the ageless wisdom for the western audience. bota s name originated from the greek term meaning holy of holies, and referring to the metaphysical building of one s inner temple.members of bota regard jesus as a carpenter, a builder, and a teacher of the inner spiritual life. 36 builders of the adytum bota is viewe

questions as the nature of immortality. its teachings are based on the holy cabala, which is described by bota members as the mystical (occult) wisdom teaching of ancient israel, and which is based on a diagrammatical and symbolic glyph called the tree of life, a pictorial-symbolic representation of the one god and humanity s relationship with god and creation. bota s teachings also draw upon the tarot (viewed as a pictorial textbook of ageless wisdom, the hermetic teachings of hermes mercurious trismegistus, alchemy, and astrology. the doctrine of the oneness of god, the brother/sisterhood of humanity, and the kinship of all life patterned after the ageless wisdom mystery schools constitute the principal subjects of bota s teachings and practices, which, like in other occult orders, have

or objective the promotion of the welfare of humanity. the meaning of the welfare of humanity is embodied in a seven-pointed program (1) universal peace (2) universal political freedom (3) universal religious freedom (4) universal education (5) universal health (6) universal prosperity, and (7) universal spiritual unfoldment. members work to transmutate the personality through their work with the tarot, the use of symbols, and other techniques. it is believed that a transformed personality will empower the individual to change his environment and bring it closer to the heart s desire. new affiliates of the inner mystery school standing behind bota are referred to as associate members, and receive graded lessons on the order s teachings. they may become members, that is to say working build

te with the spirits through the practice known as scrying. communication with the spirits was possible through the use of the enochian language, a genuine, complex language of unknown origin with a solid grammar and syntax. each letter of the enochian alphabet features a john dee (national library of medicine) 64 demiurge numerical value a gematria and is associated with elemental, planetary, and tarot properties. the nineteen calls, or keys, of enochian were used by dee and kelly to conjure the angels. the first two keys conjured the element spirit, the next sixteen conjured the four elements, whereas the nineteenth key invoked any of thirty aethyrs or aires, probably representing levels of consciousness. kelly allegedly spoke enochian when the angels appeared in his crystal. one of the p

LIBER 777

nd traditional systems referred to above, as also, among many others, pietri di abano,2 lilly, eliphaz levi, sir r. burton, swami vivekananda, the hindu, buddhist, and chinese classics, the q ran and its commentators, the book of the dead, and, in particular, original research. the chinese, hindu, buddhist, moslem and egyptian systems have never before been brought into line with the qabalah; the tarot has never been made public. eliphaz levi knew the true attributions but was forbidden to use them* all this secrecy is very silly. an indicible arcanum is an arcanum that cannot be revealed. it is simply bad faith to swear a man to the most horrible penalties if he betray, etc, and then take him mysteriously apart and confide the hebrew alphabet to his safe keeping.3 this is perhaps only rid

eral allowance of rubber-cores in our old age. 4. the tree of life is the skeleton on which this body of truth is built. the juxtaposition and proportion of its parts should be fully studied. practice alone will enable the student to determine how far an analogy may be followed out. again, some analogies may escape a superficial study. the beetle is only connected with the sign pisces through the tarot trump the moon. the camel is only connected with the high priestess through the letter gimel. since all things whatsoever (including no thing) may be placed upon the tree of life, the table could never be complete. it is already somewhat unwieldy; we have tried to confine ourselves as far as possible to lists of things generally unknown. it must be remembered that the lesser tables are only

magic; the four lesser books of the lemegeton,4 the system of abramelin, if indeed its qliphothic ramifications are susceptible of classification, once we follow it below the great and terrible demonic triads which are under the presidency of the unutterable name;5 the vast and comprehensive system shadowed in the book called the book of the concourse of the forces,6 interwoven as it is with the tarot, being, indeed, on one view little more than an amplification and practical application of the book of thoth.7 but we hope that the present venture will attract scholars from all quarters, as when the wounded satan leaned upon his spear, forthwith on all sides to his aid was run by angels many and strong, and that in the course of time a far more satisfactory volume may result. many columns

f wisdom follows the course of the paths or letters upwards, its head being thus in a, its tails in t. a, m, and c are the mother letters, referring to the elements; b, g, d, k, p, r, and t, the double letters, to the planets; the rest, single letters, to the zodiac. 528. 9 10 32 bis. cold and dry e. 31 bis. table i (continued) 5 xiii. the paths of the sepher yetzirah. xiv. general attribution of tarot. xv* the king scale of colour (y. 0. 1 admirable or hidden intelligence the 4 aces brilliance 2 illuminating i. the 4 twos kings or knights pure soft blue 3 sanctifying i. the 4 threes queens crimson 4 measuring cohesive or receptacular i. the 4 fours deep violet 5 radical i. the 4 fives orange 6 i. of the mediating influence the 4 sixes emperors or princes clear pink rose 7 occult or hidden

amoun-ra amoun-ra apu-t the left ear 22 ma maat. 23 tum, ptah, auramoth (as c, asar (as hanged man, hekar, isis[[hathor] i#qhourey as 24 24 merti goddesses, typhon, apep, khephra hammemit sekhet the belly and back 25 nephthys arwueri. 26 khem (set) set as 10, for u means eye 27 horus menqu khenti-khas the right nostril 28 ahepi, aroueris nuit the lords of kereba the reins 29 khephra (as scarab in tarot trump) anubi 30 ra and many others ra hathor the right eye 31 thoum-aesh-neith, mau, kabeshunt, horus, tarpesheth. mau [serqet the teeth] as 6. 32 sebek, mako see note* apu-t the right ear 32 bis satem, ahapshi, nephthys, ameshet \yyj \yla the bones. as 16 31 bis asar. table of correspondences 8 xxii. small selection of hindu deities. xxiii* the forty buddhist meditations. 0 aum nothing and

LIBER ALEPH

rolegomena de silentio 161# de natura silentii nostri 162 #z de formula recta draconis 163 #h de sua carta c.lorum 164 #q de opere suo 165 #i de fratribus nigris 166 #k de arte alchymistica 167 #l de femina qu est propria ioco 168 #m de formula femin 169 #n verba magistri sui de femina 170 #x de via propria feminis 171 #o de hac re altera intelligenda 172 #p de clavibus mortis et diaboli, arcanis tarot fraternitatis r.c. 173% sequitur de his viis 174 #r de oculo hoor 175 #s de sua initiatione 176 #t de herba sanctissimo arabico 177 #u de quibusdam mysteriis, qu vidi 178 #f de quodam modo meditationis 179 #c sequitur de hac re 180 #y sequitur de hac re 181 #w conclusio de hoc modo sanctitatis 182 za de via sola solis 183 zb de prudentia fraternitatis a.a. 184 zg altera de sua via 185 zd de

ul seeking incarnation, and so precede to consecrate thine act by performing the mass of the holy ghost. then shall that spirit make himself body from those elements, and thou partaking thereof makest thine own body his machinery of manifestation, and thus mayst thou work with any spirit soever; yet this shall serve thee most in common life. also the qualities are well defined in the cards of the tarot, so that thou hast a clear-cut means of developing thy powers according to the needs of the time. but learn also this, to work constantly under the guidance of thine holy guardian angel, so that thy workings be alway in harmony and accord with thy true will. h liber aleph vel cxi 84 g# de clave kabbalistica huius artis (of the qabalistic key of this art) ow then to thee who art long since ma

d is the triangle erect upon twin squares. of hadit need i not to write, for he hath hidden himself in the book of the law. this substance is the father, the instrument is the son, and the metaphysical ekstacy is the holy ghost, whose name is hriliu. these are then the sun, mercury, and venus, whose sacred letters are r (r, b (b, and d (d. but the last of the diverse letters is h (h, which in the tarot is the star whose eidolon is d (d; and herein is that arcanum concerning the tao of which i have already written. of this will i not write more plainly. but mark this, that our trinity is our path inwards in the solar system, and that h being of our lady nuith starry, is an anchor to this magick which else were apt to deny our wholeness of relation to the outer as to the inner. my son, ponde

y son, in all judgment and decision is great delicacy, but most in these matters of the will. for thou art advocate as well as judge, and unless thou have well organized thy mind thou art bondslave of prejudice. for this cause it is adjuvant to thy wisdom to call witnesses that are not of thine own nature, and to ask oracles whose interpretation is bound by fixed rule. this is the use of the book tarot, of the divination by earth, or by the other elements, or by the book yi-king, and many another mode of truth. thou knowest by thine experience that these arts deceive thee not, save insofar as hou deceivest thyself. so then to thee that art nemo is no siege perilous at this table, but to them that are yet below he abyss is very notable danger of error. yet must they train themselves constan

a nulla retrorsum. nor do thou fear to create: for, even as i have written in the book of lies (falsely so-called, thou canst create nothing that is not god. but beware of false creations wrought by women in whom is no function thereof; for they are phantoms, poisonous vapours, bred of the moon in her witchcraft of blood. m the book of wisdom or folly 173 #p de viis mortis et diaboli, arcanis tou tarot fraternitatis r. c (of the paths of death and the devil, arcana of the tarot of the r.c. fraternity) t shall profit thee much, o my son, or i err, that i instruct thee in the mysteries of the paths of nun and of ayin, that in our rota are figured in the atu called death, and that called the devil. of these nun joineth the sun with venus, and is referred to scorpio in the zodiac. this path is

LIBER CHANOKH

same order, right to left. but the order of the decans in each sign is reverse, and thus the planets which fill the right-hand side of the pyramids go in the first two cases downwards, and in the third from left to right. the upper sides of the pyramids are all attributed to the element of spirit, the lower sides to the element of the tablet. each square is also referred to the small card of the tarot which corresponds to the decan (see 77712. liber lxxxiv 13 2. calvary crosses. each has 10 squares. the upper sides of the pyramids are uniformly given to spirit, the lower sides to the sephiroth, in the order shewn.13 the left-hand sides are attributed to the element of the tablet, the right-hand sides to the sub-element of the lesser angle.14 3. kerubic squares. the upper sides pertain to

and sides are attributed to the element of the tablet, the right-hand sides to the sub-element of the lesser angle.14 3. kerubic squares. the upper sides pertain to the element of the tablet, the lower sides to the sub-element. right- and left-hand sides in this case correspond, according to a somewhat complex rule which it is unnecessary to give here.15 the attributions to the court cards of the tarot naturally follow.16 4. lesser squares. the upper side of each pyramid is governed by the kerub standing on the file above it. the lower side is governed by the kerub also, but in order descending as the are from right to left above [see angle of air of water; the kerubs go earth, fire, water, air (from the square marked d, the fifth from the left in the top rank of the tablet, and downward t

orld corresponding (thus fire. atziluth, water. briah, etc. regardie gives the positions of binah through to geburah differently; zalewski (1990) gives the same reading as chanokh, stating this arrangement appears in westcott.s notanda to the g.d. enochian papers. 14: in addition the upper six are referred to the planets according to the scheme in 777 col. cxxiv .the heavenly hexagram. and to the tarot trumps corresponding. 15: see regardie (ed, the golden dawn, vol. iv. 16: suit by element of lesser angle, rank by element of column; so in the lesser angles of water, the square with the left and right sides referred to fire is attributed to the knight of cups. 17: each square is additionally referred to one of the 16 figures of geomancy, and to one of the signs or elements (saturn replacin

ent of lesser angle, rank by element of column; so in the lesser angles of water, the square with the left and right sides referred to fire is attributed to the knight of cups. 17: each square is additionally referred to one of the 16 figures of geomancy, and to one of the signs or elements (saturn replacing earth as per the dual attribution of the path of tau, and thence to the hebrew letter and tarot card corresponding: thus row column attributions fire a puer h iv. the emperor water d populus j vii. the chariot air g puella l viii. justice fire (cardinal signs) earth j carcer o xv. the devil fire e fortuna minor f xi. strength water h rubeus n xiii. death air k tristesia x xvii. the star water (fixed signs) earth b amissio w v. the hierophant fire i acquisitio s xiv. temperence water l

itio s xiv. temperence water l laetitia q xviii. the moon air c albus z vi. the lovers air (mutable signs) earth f conjunctio y ix. the hermit fire b cauda draconis c xx. the last judgement water c via m xii. the hanged man air d fortuna minor a 0. the fool earth (elements) earth (e) caput draconis t xxi. the universe (if using the book of thoth attributions, exchange h and x and change titles of tarot trumps accordingly. the remaining six trumps and hebrew letters are referred to the upper six squares of the calvary crosses as noted above. 18: rather than reproduce the version of the alphabet which appeared in the equinox publication i have substituted a face based on the final corrected forms of the letters from sloane 3188 (quinti libri mysteriorum appendix .cleaned up. very slightly; n

LIBER CLXV A MASTER OF THE TEMPLE

should understand, and with that i left him and returned. the equinox 168 8 p.m, dec. 16. have just been working out the meaning of the word obtained last night. i then thought the value was 507= that which causes ferment or 5 plus 7= 12= he longed for, missed, etc. this shows how i went astray. i find however that the word actually adds to 607= adam primus. but 6 plus 7= 13 unity, love, and the tarot trump is death, and this is what he said he was writing (note apr. 21, 1917. ha=the sun; tha= the moon, as stated in the hatha-yoga pradipika [well worked out, method good; but not much of a place to have reached. you should have got more of the book, too. o.m] dec. 18th. note. there is one thing i had intended to mention before. instead of sleeping deeply, as was my former habit, i have lat

LIBER COLLEGII SANCTI

intelligently assist those who will be under him. the task of a neophyte. g c the tests called the powers of the sphinx. h it should not be assumed that these are formal theoretical or practical examinations. a hint of what might have been intended may perhaps be found in letter 74 of magick without tears, gobstacles on the path h althought there the four tests are glyphed under the figure of the tarot minor suits. g c he shall begin to study liber h. h gliber h h has not been definitely identified as far as i am aware; the neophyte section of gliber xiii h gives no clue as to its nature or contents, and no work of that title has been published; it may not be extant, or it may be the same as liber hhh, the practice of which pertains to the grade of zelator. the task of a zelator. g. he sha

LIBER DCCCLX JOHN ST

ntence, whose constant repetition produces many strange effects upon the mind. ed] if i want one, or: may adonai reveal unto me a special mantra to invoke him! 3.51. broke down again, mantra and all. 1 [arabic .he is god and there is no other god than he] 12.13- 12.24 liber dccclx 12 went on meditating in .hanged man posture [legs crossed, arms below head, like the figure of the hanged man in the tarot cards..ed] to formulate sacrifice and pain self-inflicted; for i feel such a worm, able only to remain a few minutes at a time in a position long since .conquered. for this reason too i cut again the cross of blood; and now a third time will i do it. and i will take out the magical knife and sharpen it yet more, so that this body may fear me; for that i am horus the terrible, the avenger, th

dclxxi [the nature of this ritual is explained later..ed] 5.10 i have returned from my shopping. strange how solemn and dignified so trivial a thing becomes, once one has begun to concentrate! i bought two pears, half a pound of garibaldi biscuits, and a packet of gaufrettes. i had a citron presse, too, at the dome. at the risk of violating the precepts of zoroaster 170 and 144 i propose to do a tarot divination for this operation.1 1 [in westcott.s edition, fragment 144 of the chaldaan oracles runs .direct not thy mind to the vast surfaces of the earth; for the plant of truth grows not upon the ground. nor measure the motions of the sun, collecting rules, for he is carded by the eternal will of the father. and not for your sake alone. dismiss (from your mind) the impetuous course of the

nature he passes to the altar once more and as the apex of john st. john 33 a descending triangle is admitted to the lordship of the double kingdom. thus is he a member of the visible triad that is crossed with the invisible. behold the hexagram of solomon the king! all this the hiereus seals with a knock and at the hegemon fs new summons he.to his surprise.finds himself as the hanged man of the tarot. each point of the figure thus formed they crown with light, until he glitters with the flame of the spirit. thus and not otherwise is he made a partaker of the mysteries, and the lightning flash strikes him. the lord hath descended from heaven with a shout and with the voice of the archangel, and the trump of god. he is installed in the throne of the double kingdom, and he wields the wand o

for two pice; and that man does ill when he invokes tahuti to cure a cold in the head while mr. lowe fs shop is so 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 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 671 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 expectanc

? as if divination could ever help on such exalted planes! as if the trumpery elementals that operate these things possessed the secrets of the destiny of an adept, or could help him in his agony! for this reason, divination should be discarded from the start: it is only a .mere toy, the basis of mercenary fraud. as zoroaster more practically assures us. yet one can get the right stuff out of the tarot (or other inconvenient method) by spiritualising away all the meaning, until the intuition pierces that blank wall of ignorance. let o.m. meditate upon this oracle on his way to feed john st. john fs body.and thus feed his own! 6.52. out, out, to feed! 6.57. trimming his beard in preparation for going out, he reflects that the deplorable tone (as one fs dean would say) of the last entry is n

LIBER E

. it is not as simply written as we could wish, but will shew the method. 9. the more scientific the record is, the better. liber e vel exercitiorvm 2 yet the emotions should be noted, as being some of the conditions. let then the record be written with sincerity and care, and with practice it will be found more and more to approximate to the ideal. ii physical clairvoyance 1. take a pack of (78) tarot playing cards. shuffle; cut. draw one card. without looking at it, try and name it. write down the card you name, and the actual card. repeat, and tabulate results. 2. this experiment is probably easier with an old genuine pack of tarot cards, preferably a pack used for divination by some one who really understood the matter. 3. remember that one should expect to name the right card once in

LIBER GRADUUM MONTIS ABIEGNI

magic sword. no ritual admits to the grade of practicus, which is conferred by authority when the task of the zelator is accomplished. liber xiii 4 4. the practicus. his duties are laid down in paper d, class d. instruction and examination in the qabalah and liber 777. instruction in philosophical meditation (gnana-yoga* examination in some one mode of divination: e.g. geomancy,8 astrology,9 the tarot.10 theoretical. he is given a meditation-practice on expansion of consciousness.11 he is given a meditation-practice in the destruction of thoughts.12 instruction and examination in control of speech. practical.13 further, he casts the magic cup. no ritual admited to the grade of philosophus, which is conferred by authority when the task of the practicus is accomplished. 5. the philosophus

former ritual. 4 comparing this with liber 185 suggests that gfour tests are set h refers to the gexamination in the four powers of the sphinx h referred to above. it should be assumed that this refers to any kind of formalised practical examination: some hint as to what might have been intended may be found in letter 74 of magick without tears, although there the four tests are glyphed using the tarot suits. 5 instructions.though not always clear and helpful or indeed useable.for construction of the magical weapons of the grades from neophyte to dominus liminis are in gliber a vel armorum h (412. 6 in one of crowley fs notebooks preserved in the warburg institute (ms notebook 26, yorke collection) is found gritual cxx, called of passing gradvvm montis abiegni 7 through the tuat. h it was

tune) was published in 1972 under crowley fs name as the complete [sic] astrological writings, edited by john symonds and kenneth grant. the entire work, bound up with some shorter writings on astrology by crowley, was printed in 2003 as the general principles of astrology, edited by william breeze. 10 see gliber lxxviii, a description of the cards of the taro h (in equinox i (8) and reprinted as tarot divination with a largely spurious author credit to crowley.it is a very slight adaptation of a golden dawn instruction, and equinox iii (5, the book of thoth, a largely original work of crowley fs (sometimes also designated liber 78. 11 liber 536, gbatracoboofrenokosmomacia. h 12 gliber turris vel domus dei h (xvi. 13 see gliber iii vel jugorum, h i. 14 see gliber astarte vel berylii h (175

LIBER HAD

ractice of intelligence (ccxx. ii. 6. 6. let the aspirant apply himself to comprehend hadit as the magician or maker of illusion, and the exorcist of destroyer of illusion, under the figure of the axle of the wheel, and the cube in the circle. also as the universal soul of motion (this conception harmonises thoth and harpocrates in a very complete and miraculous manner. thoth is both the magus of tarot (see lib. 418) and the universal mercury; harpocrates both the destroyer of typhon and the babe in the lotus. note that the .ibis position. formulates this conception most exactly. ed) this is the fourth practice of intelligence (ccxx. ii. 7. 7. let the aspirant apply himself to comprehend hadit as the perfect, that is not, and solve the mystery of the numbers of hadit and his components by

LIBER ISRAFEL

hered together in the hall of darkness. 2 [the last four citations of this section are adapted from the gemerald tablet of hermes. h. t.s] 3 [this section is paraphrased by allan bennett from a graco-egyptian ritual of exorcism on a papyrus in the british museum (p. lond. 46/ pgm v) see betz (ed, the greek magical papyri in translation for a more literal rendition. t.s] 4 [a golden dawn title for tarot trump ii, gthe high priestess. h. t.s] 4 liber israfel 16 (a pause) 17. the speech in the silence. the words against the son of night. the voice of tahuti in the universe in the presence of the eternal. the formulas of knowledge. the wisdom of breath. the root of vibration. the shaking of the invisible. the rolling asunder of the darkness. the becoming visible of matter. the piercing of the

LIBER LVII

understand the qabalah. just as (in buddhism) sakyamuni said .only an arahat can understand the dhamma. in this light, indeed, the qabalah seems little more than a convenient language for recording experience. we may mention in passing that frater p. never acquiesced in the obvious .cook. of arguing x= y+ 1 x= y, by assuming 33 [diagram 2 was a tree of life diagram showing the paths with letters, tarot trumps, and yetziratic attributions, and the sephiroth with associated grades; diagram 12 the figure of the flaming sword. t.s] on the qabalah 25 that x should add one to itself .for the concealed unity..34 why shouldn.t y have a little concealed unity of its own?35 that the method should ever have been accepted by any qabalist argues a bankruptcy of ingenuity beyond belief. in all conscienc

2, 1, 3, 1, 4, give, say, e?40 the only answer is, that if you screw it round long enough, it perhaps will! the rational table of tziruph should, we agree with fra. p, be left to the rationalist press association, and we may present the irregular table of commutations to irregular masons. 4. to the less important methods we may apply the same criticism. we may glance in passing at the yetziratic, tarot, and signifactory methods of investigating any word. but though frater p. was expert enough in these methods they are hardly pertinent to the pure numerical qabalah, and we therefore deal gently with them. the attributions are given in 777. thus a in the yetziratic world is .air. by tarot .the fool. and by signification .an ox. thus we have the famous i.n.r.i= y. n. r. i= f, h, f; the virgin

s justice. as it is written .the wisdom of this word is foolishness with god. or, by yetzirah .the air is his balance. as it is written .god made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament. or by meaning .the ox and the goad. i.e .he is both matter and motion. we here append a sketch ms by frater p, giving his explanation by tarot, etc, of the letters of the alphabet spelt in full. 28 liber lviii mystic readings of the letters of the alphabet (see tarot cards, and meditate [la. folly.s doom is ruin* tyb. the juggler with the secret of the universe. lmg. the holy guardian angel is attained by self-sacrifice and equilibrium. tld. the gate of the equilibrium of the universe (note d, the highest reciprocal path. hh. the m

d other grades* inspiration, equilibrated produces material energy [note added by ac to a copy of equinox i (5, as transribed by yorke. in the seed of the magus the universe is latent [note by ac, source as above. love balanaces the universe (x(-x= 0 [note by ac, source as above] for [this] read .the emperor is born of the queen to the wanderer [note by ac, source as above; referring to switch of tarot attributions] on the qabalah 29 truly there is no end to this wondrous science; and when the sceptic sneers .with all these methods one ought to be able to make everything out of nothing. the qabalist smiles back the sublime retort .with these methods one did make everything out of nothing. besides these, there is still one more method.a method of some little importance to students of the si

r 418. 44 \d, blood. see part ii. here 4 11= the corruption of the created world. 45. hm, a secret title of yetzirah, the formative world \da, adam, man, the species (not .the first man. a is air, the divine breath which stirs \d, blood, into being. 49. a number useful in the calculations of dr dee, and a mystic number of venus. 50. the number of the gates of 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

LIBER LXVII THE SWORD OF SONG

eave me, prithee, yet my hawk and cow: and i approve thy greybeard dotard.s smile, if thou wilt that of egypt.s crocodile. 746. lost! lost! lost !78.see the lay of the last minstrel. 759. ain elohim.79..there is no god. so our bible. but this is really the most sublime affirmation of the qabalist .ain is god. for the meaning of ain, and of this idea, see .berashith. infra. the .fool. is he of the tarot, to whom the number 0 is attached, to make the meaning patent to a child .i insult your idol. quoth the good missionary. he is but of dead stone. he does not avenge himself. he does not punish me .i insult your god. replied the hindu .he is invisible. he does not avenge himself, nor punish me .my god will punish you when you die .so, when you die, will my idol punish you. no earnest student

e main satire is of course on the .chymical marriage of christian rosencreutz. a few only of the serious problems are elucidated in footnotes. 1 i.e. when 118= change, a ferment, strength. also= before he was 120, the mystic age of a rosicrucian. 2 her-shell= herschell, or uranus, the planet which was ascending (in leo) at crowley.s birth. 3 vau and gimel, the hierophant and high-priestess in the tarot. hence .from his castle of ug. means .from his initiation. we cannot in future do more than indicate the allusions. 4 the kerubim. 5 see table of correspondences [a table of correspondences was intended to appear as an appendix to the first volume of crowley.s collected works. it is not in the 1970s reprint from which i am working, and may not have been in the original. see 777 instead. t.s]

castle of ug. means .from his initiation. we cannot in future do more than indicate the allusions. 4 the kerubim. 5 see table of correspondences [a table of correspondences was intended to appear as an appendix to the first volume of crowley.s collected works. it is not in the 1970s reprint from which i am working, and may not have been in the original. see 777 instead. t.s] 6 the 22nd key of the tarot. the other tarot symbols can be traced by any one who possesses, and to some degree understands, a pack of the cards. the occult views of the nature of these symbols are in some cases crowley.s own. opus prima materia. a. o. custodes.4 sapiens dominatibur astris. s. s. d. d. ambrosii magi hortis rosarum 79 pearls, big and round like the breasts of a sea-nymph; and they gleamed round like moo

m that understand not easily our high mysteries; for in thy pen is, as it were, a river of clear water; without vagueness, without ambiguity, 1 aum! the sacred word. 2 qy. j (the cart) becomes o (a wheel. the commentators who have suspected the horrid blasphemy implied by the explanation .becomes k, the wheel of fortune. are certainly in error. 3 demeter and persephone. 4 ch= j; h= hades. see the tarot cards, and classical mythology, for the symbols. mirabilia. i. signum. ii. signum. iii. signum alia signa. pater jubet: scientiam scribe. ambrosii magi hortis rosarum 89 without show of learning, without needless darkening of counsel and word, dost thou ever reveal the sacred heights of our mystic mountain. for, as for him that understandeth not thy writing, and that easily and well, be ye w

LIBER LXXVIII

rce. a prince, the son of a king and queen, yet a prince of princes, and a king of kings: an emperor whose effect is at once rapid (though not so swift as that of the queen) and enduring. it is, therefore, symbolized by a figure borne in a chariot, and clothed in armour. yet is his power vain and illusionary, unless set in motion by his father and mother. the four princesses are the knaves of the tarot pack; the four princesses or figures of amazons, standing firmly of themselves: neither riding upon horses, nor seated upon thrones, nor borne in chariots. they represent the forces of the he final of the name in each suit, completing the influences of the other scales: the mighty and potent daughter of a king and queen: a princess powerful and terrible: a queen of queens.an empress.whose ef

e symbolized by a figure standing firmly by itself, only partially draped, and having but little armour; yet her power existeth not, save by reason of the others: and then indeed it is mighty and terrible materially, and is the throne of the forces of the spirit. 12 liber lxxviii woe unto whomsoever shall make war upon her, when thus established! the spheres of influence of the court cards of the tarot pack the princesses rule the four parts of the celestial heavens which lie around the north pole, and above the respective cherubic signs of the zodiac, and they form the thrones of the powers of the four aces. the twelve cards, the four kings, queens and princes rule the dominion of the celestial heavens, between the realm of the four princesses and the zodiac, as is hereafter shewn. and th

elic hands, each holding two swords; which four cross in the centre. the rose of five petals with white radiations is reinstated on the point of their intersection. above and below, on the points of two small daggers, are& and g, representing the decanate. rest from sorrow; yet after and through it. peace from and after war. relaxation of anxiety. quietness, rest, ease and plenty [the golden dawn tarot paper has gevil pleasures. h] a description of the cards of the taro 33 yet after struggle. goods of this life; abundance; modified by dignity as is usual. chesed of w (convalescence, recovery from sickness; change for the better. herein do hywal and laylk bear rule. xxx the lord of loss in pleasure five of cups or chalices a white radiating angelic hand, holding lotuses or waterlilies, of w

ds of opposite natures on either side weaken it greatly, for either good or evil. swords are inimical to pentacles. wands are inimical to cups. swords are friendly with cups and wands. wands are friendly with swords and pentacles. if a card fall between two other which are mutually contrary, it is not much affected by either. a description of the cards of the taro 53 a method of divination by the tarot [this method is that given to students of the grade adept adeptus minor* in the r.r. et a.c. but it has been revised and improved, while certain safeguards have been introduced in order to make its abuse impossible..o.m] 1. the significator. choose a card to represent the querent, using your knowledge or judgment of his character rather than dwelling on his physical characteristics. 2. take

the past history of the question; but not always so. experience will teach. sometimes a new current of high help may show the moment of consultation. i may add that in material matters this method is extremely valuable. i have been able to work out the most complex problems in minute detail. o. m] note. this text was published in equinox i (8. it has also been published on its own under the title tarot divination (weiser. in the gsyllabus h in equinox i (10) it was declared to be liber lxxviii in class b. in the gpramonstrance h in equinox iii (1, a forthcoming publication under this number was decribed as g ca complete treatise on the tarot giving the correct designs of the cards with their attributions and symbolic meanings on all planes. h which eventually manifested as the book of thot

LIBER MMCMXI NOTE ON GENESIS

ng and producing all. the next step is the division into two. thus was manifested the great dual power of nature. as above, so below. and thus we find that the simple division into two is the method of multiplication of the am.ba, the lowest, simplest, and most [chaldaan oracles, fragment 64 in westcott and cory. here used in its true meaning of .the marshalling forth by number. qabalah, hlbq, by tarot .the mystery shown forth in balanced disposition by command. hidden behind my magic veil of shows, i am not seen at all.name not my name. a note on genesis 5 absolute form of physical life that we know. the dual power of nature is the great mother of the worlds. again, to draw an analogy from the material world, consider the moon, our mother. behold in her the typic representative of the pow

manifestation. this mystic son of the eternal parents, having for his number 3, is typified in all the sacred scripts by that number. thus it is written of the manifestation of the son of god upon the earth .shiloh shall come (the initial of which mystery-name is c [chaldaan oracles, fragment 13 in the westcott/ cory editions; known from quotations by psellus and pletho. b, the magus of power in tarot= will [chaldaan oracles, fragments 28-9 and 35 in the westcott edition] ritual of the path of the daughter of the firmament. liber mmcmxi 6 300. and in the grecian tongue it is written .in the beginning was the word &c, which is logoj (l= 30. but the best of all the examples is found in the holy tetragram hwhy. for we may regard this venerable name as typical of the father and the mother, an

e discussed below. the text and footnotes contain a number of allusions to golden dawn rituals; summaries of these appeared in the temple of solomon the king in equinox i (2. they may also be studied in regardie (ed) the golden dawn and the complete golden dawn system of magic .daughter of the firmament .child of the sons of the mighty .spirit of the primal fire &c. are g.d. titles of the various tarot trumps: see 777 col. clxxx. as usual in the work of crowley and his associates .zoroaster. is here the author of the chaldaan oracles. most quotations are from an edition prepared by w. wynn westcott and published in the theosophical society.s collecteana hermetica series, subsequently reprinted in various editions. westcott.s arrangement of the fragments follows that in i.p. cory.s ancient

LIBER O

panded appendix v of the .blue brick. edition of magick, thus: 777 magick description i. 0 key scale ii, iii. 1, 2 hebrew names of numbers and letters, english translation. v [omitted] god-names in assiah. vi, vii. 9, 11 heavens of assiah, english translation. ix. 7 the sword and the serpent. xi. 12 the elements (with their planetary rulers. xii. 8 the tree of life. xiv. 14 general attribution of tarot. xv. xviii. 55. 58 the colour scales. xix. 24 selection of egyptian gods. xxxiv. 26 some greek gods. xxxv. 27 some roman gods. xxxviii. 28 animals, real and imaginary. xxxix. 29 plants, real and imaginary. xl. 30 precious stones. xli. 33 magical weapons. xlii. 31 perfumes. xlv. 32 magical powers [western mysticism. liv. 61 the letters of the name. lv. 60 the elements and senses. lix. 65 the

LIBER SAMEKH

e gnostic initiates transliterated it to imply their own secret formula; we follow so excellent an example. on is an arcanum of arcana; its significance is taught, gradually, in the o.t.o. also ad is the paternal formula, hadit; on is its complement, nuit; the final yod signifies gmine h etymologically, and essentially the mercurial (transmitted) hermaphroditic virginal seed. gthe hermit h of the tarot. the use of the name is therefore to invoke one fs own imost secrecy, considered as the result of the conjunction of nuit and hadit. if the second a is included, its import is to affirm the operation of the holy ghost, and the formulation of the babe in the egg, which precedes the appearance of the hermit. this is also an agonizing appeal to the earth, the mother; for at this point of the ce

later on in this vision the speaker identifies himself as aiwass, who by that time crowley had identified as his own hga. the lengthy sub-title combines two references to this text in liber xiii, ggraduum montis abiegni. h this extract is identified as liber viii in class d in the gsyllabus of the official instructions of the a a h in equinox i (10, the number assigned on the grounds that g[the] tarot card numbered 8, the charioteer, the bearer of the holy graal, represents the holy guardian angel. h 47 works cited a. numbered libri of a a 4. book 4 (liber aba. in four parts: part i (mysticism: as book 4 part i. part ii (magical theory: as book 4 part ii. part iii is magick in theory and practice. part iv (qelhma. the law: see the equinox of the gods. parts i and ii reprinted as book 4. p

LIBER V VEL REGULI

ey privately taught at least one student a variant form making the first stroke upper left to lower right. 7 .no doubt this is all implied in the ritual which i started to write, but it hardly suitable as part of the patter. damn the man that isolated cocaine (ac diary, july 1921, quoted in the editor.s introduction to the 1994 .blue brick. edition of magick, p. lxiii. 8 a name sometimes used for tarot trump xx, more usually called .judgement. or .the last judgement. attributed to c in the golden dawn correspondences. in crowley.s thoth deck it is called the aon. 9 tarot trump xi (viii in some packs, attributed to f in the golden dawn correspondences. in crowley.s thoth deck it is called lust. 10 an allusion to the opening of the .siphra dtzenioutha. or .book of concealment. a kabbalistic

LIBER XCV THE WAKE WORLD

rful lot of courage, and there.s nobody to help you, nobody at all, and there.s no proper passage. but it.s frightfully exciting, and you must wait till next time before i tell you how i started on that horrible journey and if i ever got there or not. explicit capitulum tertium vel de collegio interno gladium, quod omnibus viis custodet portas otz chiim nomen aort nomen adni tld [la dwy. wn carta tarot v. agyptiorum i.n.r.i= y.n.r.y= f. h= i.a.o= l.v.x. y n d a= 65 l.v.x= lxv the wake world 17 part iv. now i shall tell you about the chariot race in the first passage. the chariot is all carved out of pure, clear amber, so that electric sparks fly about as the furs rub it. the whole cushions and rugs are all beautiful soft ermine fur. there is a canopy of bright blue with stars (like the sky

LUCIFERIAN SORCERY

s throughout england. his lectures were on his luciferian cult of masks and egyptian magick in a time when wicca was being formulated. had mr. pace been able to get his material available more, wicca might not have become as unchallenging as it appears today. based off of two manuscripts, necrominon and the book of tahuti, hamara t produced much material on the luciferian gnosis, dealing with the tarot and high ceremonial sex magick with a ritual called ankh-ka. mr. pace was from the 1960 s a priest of set and anubis, and in such a fitting manner, was a mortuary technician. while the triple hermetic circle used by coven nachttoter/the order of phosphorus differs from the original, the foundation is in itself similar if not the same. the triple hermetic circle is presented here anew, that t

LUCIFERIAN SORCERY AND SET TYPHON

bconscious. azoth is the beginning and the end, that which encompasses the in-between. as a sethian or luciferian, may incorporate the alphabet of desire as a tool of self-determination, or will to achieve ones goals. the alphabet of desire may be a useful tool of exploration to advance ones knowledge in the learning of herbs and their uses, astral projection, learning martial arts, understanding tarot correspondences, whatever it may be. the luciferian grimoires such as liber hvhi, luciferian witchcraft and book of the witch moon incorporate the alphabet of desire as the means of communication with the sorcerers' familiar, the `holy guardian angel' and `evil genius' of the cabbala. the 22 letters/paths of the qlippoth are presented in liber hvhi and interestingly enough, as one moves thro

ct of wicca which would provide an actual initiatory ground, rather than a dogmatic and unchallenging religious doctrine "necrominion" and "the book of tahuti" were two manuscripts which survived pace, authored in the late 1960's and early 70's 'necrominion' was based around the sethanic cult of masks, an ornate sexual magick rite known as "ankh-ka, the five fold kiss and material on the hermetic tarot which lists different attributes than aleister crowley's own coherent thoth deck `the book of tahuti' was dedicated to `austin ozman spare' is based upon the hermetic tarot, many of the plates are beautiful and impressionistic. included in the manuscript was hamar'at's triple hermetic circle, which was incorporated in coven nachttoter and my own magickal work. it presents ankh ka djed meanin

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

eally lives up to its title. hall self-published this massive tome in 1928, consisting of about 200 legal-sized pages in 8 point type; it is literally his magnum opus. each of the nearly 50 chapters is so dense with information that it is the equivalent of an entire short book. if you read this book in its entirety you will be in a good position to dive into subjects such as the qabbala, alchemy, tarot, ceremonial magic, neo-platonic philosophy, mystery religions, and the theory of rosicrucianism and freemasonry. although there are some questionable and controversial parts of the book, such as the outdated material on islam, the portion on the bacon-shakespeare hypothesis, and hall's conspiracy theory of history as driven by an elite cabal of roving immortals, they are far out-weighed by t

t one) fishes, insects, animals, reptiles and birds (part two) flowers, plants, fruits, and trees stones, metals and gems ceremonial magic and sorcery the elements and their inhabitants hermetic pharmacology, chemistry, and therapeutics the qabbalah, the secret doctrine of israel fundamentals of qabbalistic cosmogony the tree of the sephiroth qabbalistic keys to the creation of man an analysis of tarot cards the tabernacle in the wilderness the fraternity of the rose cross rosicrucian doctrines and tenets fifteen rosicrucian and qabbalistic diagrams alchemy and its exponents the theory and practice of alchemy: part one the theory and practice of alchemy: part two the hermetic and alchemical figures of claudius de dominico celentano vallis novi the chemical marriage bacon, shakspere, and th

r face--kircher's sephirothic tree--the mystery of daath--the three pillars supporting the sephirothic tree--the four letters of the sacred name. 121 qabbalistic keys to the creation of man gematria, notarikon, and temurah--the elohim--the four adams--arabian traditions concerning adam--adam as the archetype of mankind--the early christian church on the subject of marriage. 125 an analysis of the tarot cards the origin of playing cards--the rota mundi of the rosicrucians--the problem of tarot symbolism--the unnumbered card--the symbolism of the twenty-one major trumps- the suit cards. 129 the tabernacle in the wilderness moses, the egyptian initiate--the building of the tabernacle--the furnishings of the tabernacle--the ark of the covenant--the robes of glory--the urim and thummim. 133 the

other information can be given to the world concerning it now, but the apostolic succession from the first hierophant initiated by hermes himself remains unbroken to this day, and those who are peculiarly fitted to serve the immortals may discover this priceless document if they will search sincerely and tirelessly for it. it has been asserted that the book of thoth is, in reality, the mysterious tarot of the bohemians--a strange emblematic book of seventy-eight leaves which has been in possession of the gypsies since the time when they were driven from their ancient temple, the serapeum (according to the secret histories the gypsies were originally egyptian priests) there are now in the world several secret schools privileged to initiate candidates into the mysteries, but in nearly every

s a septenary, and a septenary is contained in the center. the three septenaries furnish the absolute number of the three worlds, as well as the complete number of primitive letters, to which a complementary sign is added, like zero to the nine numerals" levi's hint may be construed to mean that the twenty-one figures in the center section of the table represent the twenty-one major trumps of the tarot cards. if this be so, is not the zero card, cause of so much controversy, the nameless crown of the supreme mind, the crown being symbolized by the hidden triad in the upper part of the throne in the center of the table? might not the first emanation of this supreme mind be well symbolized by a juggler or magician with the symbols of the four lower worlds spread out on a table before him: th

MASTERING WITCHCRAFT

vil authorities. any form of consultation of a witch by a layman was and still is always begun by an occult diagnosis of the situation inquired about, prior to any action being taken "finding things out" is therefore of the same primary importance to the modern witch as to her dark age counterpart. nowadays there are many such methods of magical diagnosis extant, ranging from elaborate ceremonial tarot divinations to numerological analysis or simple teacup reading. but the true methods of divination as practised by the traditional witch still remain relatively unknown, and it is with these that i shall be concerning myself in these pages. to the aware witch, time is not a continuous ribbon passing under the keys of some celestial typewriter, but rather a complex field extending into many d

if a legitimate motivation impels a witch to have recourse to it, and she maintains a serious, respectful, and considered attitude toward the operation, then chances of success are high. there are two types of motive which make the operation of necromancy feasible and indeed permissible: intelligence and love. the first, that of intelligence, is resorted to when all else fails, when tea leaves or tarot cards give unintelligible answers, when the rune sticks talk in riddles, when even vassago falls silent, and when the one person who can give you the answer to your question is dead. this is the more complicated operation to perform. the second permissible motivation, that of desiring to meet a loved one again, gives recourse to an operation which is easier than the first mentioned and is of

to exercise as much scepticism as possible. it is to this fellow-practitioner that you must turn also for the relevant divinations, for these are the first practical magical steps to be undertaken under the circumstances. to divine the nature and if possible the source of the hostility should be your purpose here. the pendulum, vassago, and the rune sticks are possibly the best methods to employ. tarot and the i ching can also be used. generally, you will find a magical attack to be motivated by one of two factors: lust or hate. however, in these days of more readily available sexual gratification, the first factor has faded very much into abeyance, save in such barbarous institutions where chastity is still enjoined. hate, on the other hand, is still with us, alas in no lesser degree than

, pewter or copper or even aluminium, on which is simply engraved or painted a five-pointed star or pentagram; this is used in a similar way to an ecclesiastical "paten" and bread, cakes, or salt to be used during the sabbat are placed on it. it is also confusingly referred to as the pentacle, but on this occasion refers more to the pentacle-disc or coin represented in the suit cards of the minor tarot arcana. it is also a direct descendant from the lia fal of pre-celtic lore, but has picked up cabalistic overtones through the ages, still in tune with its earthy symbolism, however. cabalistically, it refers to the final "heh" last letter of the tetragrammaton, the supreme cabalistic word of power. in any case, it must be prepared by water and fire in hertha's name. to return to our beleagu

or romantic love; and, finally, those of saturn for works of necromancy, binding, and all works of darkness. appendix 2- glossary of witch words and terms a adept a master of the magic arts alraun talismanic image made from rowan wood altar magical table of practice, usually placed centre circle. amulet magical mascot or "lucky charm" arcana secret formulae or process. also used to denote deck of tarot cards, the major arcana being the "trumps" numbered from 0 to 21, the minor being the 56 "pip" and "court" cards athame witches' black-hilted knife averse black, or evil, usually applied to magical processes b baculum witches' rod, staff, wand, or "broomstick" used in divination and certain fertility spells balefire ritual coven fire ban to curse bane poisonous or destructive thinorthe great

MICHAEL FORD A RITE OF THE WEREWOLF

eptual matter. the numerical 666, described by aleister crowley is the number of the beast11, which is inherent in the sun in the zodiac. the sun is also associated with the adversarial triad, being shaitan (set) typhon, apophras (apep) and besz, a god of transformation. the devil as an initiatory force is considered masculine, thus is represented by the phallus or source of creative life. in the tarot, the devil is attributed to capricornus, and the hebrew letter ayin, being an eye. the symbolism of the devil as the initiator may be best understood by the tarot as presented in the book of thoth. satan/set is the ass headed god of the desert, the lord of storms and desolate places. set is the tester of self, the adversary and 9 luciferian is also relevant to the egyptian god set, sethanic=

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ersant with the earth grid and magick, they were serpent people.number 52is the number of the great cycle of the pleiades. there are legends of the serpent with 52 sections, etc.number 28number of the cycle of saturn.the moonis thought of as the lesser saturn. its cycle of 28 days and four quarters of seven are related esotericallywith the planet of karma. this may be why on the devil card in the tarot we see the two moons.the chinese dragonsthis was a name used for the ruling kings in china.cherubim and seraphimthese come from the words that mean flaming or guardian serpents.lemuriasaid to be a home for the serpent people. lemuria also went by the name rutas. the indians from indiawere said to have come from lemuria in the pacific. mooa queen of the ancient nations of the maya and their p

r more information, go to www.trufax.org )appendix f: general chronology of events428atlantis, alien visitation, and genetic manipulation atlantis, alien visitation, and genetic manipulation429 also by michael tsarionbooksthe taroscopes seriespresenting for the first time in book form, the complete archetypal stellar taroscopic system ofmichael tsarion. taroscopes: book onean introduction: to the tarot s major arcanataroscopes: book twothe taroscopic meanings of the tarot s 78 arcanumtaroscopes: book threepractical divination using the four ancient arts of tarot, astrology, kabala and numerologytaroscopes: book fourchildren of the decans: the lost connections between the tarot and the zodiactaroscopes: book fivethe twelve gates of the sphinx: t aroscopic natal and yearly chart construction

and the zodiactaroscopes: book fivethe twelve gates of the sphinx: t aroscopic natal and yearly chart constructiontaroscopes: book sixthe twelve gates of the sphinx (continued: taroscopic natal and yearly chart analysesto read more about this series, log on to www.taroscopes.com and go to the merchandise page.also by michael tsarion430atlantis, alien visitation, and genetic manipulation audios/cd tarot 2000: a gnostic approach for a new millenniumpresenting michael tsarions tour de force tarot 2000 a gnostic approachfor a new millennium.do you know that within you is a living zodiac?do you realize that you are your own priest or priestess?do you know that there are specific cards in the tarot that represent you, as personal sig-nificators. learning about these significators vastly improves

r and more enjoyable. michael tsarion a divination scholar and sidereal mythologist. an expert on stellar astrology, he iscreator of the archetypal stellar taroscopic system of astrology and hermetic divination, andfounder of the online taroscopic mystery school. the t aroscopic approach constitutes nothing lessthan a cleansing of the doors of perception regarding the hermetic arts of divination- tarot,astrology, kabala, and numerology. these are sister arts and should not be considered, learned,taught or practiced as separate disciplines, as is common today. the glue that binds them intimatelytogether, though forgotten for centuries, is the heart of the taroscopic approach, a perfect gestalt hail-ing an esoteric revision of what we presently know about these ancient arts. by focusing on t

nes, as is common today. the glue that binds them intimatelytogether, though forgotten for centuries, is the heart of the taroscopic approach, a perfect gestalt hail-ing an esoteric revision of what we presently know about these ancient arts. by focusing on the meansof constructing your own chart michael teaches simple, yet intensely profound, ways to learntarot and its sister arts of divination. tarot 2000 is intended for those with an abiding love of ancient hermetic wisdom and interest in itsapplication in the modern world. whether you are a beginner or a more seasoned student you will thisinformation to be of immense value. regardless of your background or occupation, this system is sureto unveil, inspire and empower. for more information on this tape/cd set, logon to www.taroscopes.co

MICHAEL W FORD THE VAMPIRE GATE

pyre magickian may drain and utilize them to drain others from the dream. their instincts and emotions are powerful persuasion tools against another. they make excellent servitors as well. they demand a 60 sexual (masturbation or copulation) sacrifice upon their talisman. luciferian witch kings and queens in the center of the circle is found samael and asmodeus. samael appears as the devil of the tarot, devouring and consuming life energy souls are the food of this force. asmodai or asmodeus appears as a bloated or bestial man, crouching but arises to crush others with a blood dripping mace or spear. he drains life force in this manner. the southeast angle is the evil adam or cain the son, a goat-headed, skeleton-like giant, the thousand- headed hydra serpent; and the elder lilith, wife of

ant, the thousand- headed hydra serpent; and the elder lilith, wife of samael, a woman with an ever-changing and distorted countenance who is at times hag young maiden, beaten whore, vampire woman, beast, bird, owl, etc. the northeast angle is aggereth, the daughter of machaloth, a fiendish witch with serpent hair, standing in a chariot drawn by an ox and an ass. she is featured in the luciferian tarot. the northwest angle is a large scorpion with a fearful countenance, but standing upright as it were and formed of putrefying water, dripping. with him comes the unnameable one, abbadon or apollyon the destroyer, and his appearance and symbol are of a closely-veiled, black, gigantic shape covered with whirling and cutting wheels which are razor sharp, and in his hand is a vast wheel whence c

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

e given, which is a sigillized text of the watchers of the book of enoch. the grimoire ends with an invocation of set the adversary. azothoz is beautifully illustrated by elda isela ford, who captures the pictorial symbolization of the darker aspects of the sorcerous path. all material copyright (c) michael w. ford 2003 http//algol.chaosmagic.com [1] the book of thoth, aleister crowley, the thoth tarot [2] fire and ice by stephen e. flowers [3] the throne of twilight is the awakening undertaken by the initiate, by he and she whom invokes and envisions the luciferian light. that lucifer is iblis, the imagination and the very foundation of free thought that defines the propagation of the will. from sethanic witchcraft& the left hand path, the introduction to azothoz by the present author [4]

MORALS AND DOGMA

rd and the possession of the great secret, ought carefully to read the hermetic philosophers, and will undoubtedly attain initiation, as others have done; but he must take, for the key of their allegories, the single dogma of hermes, contained in his table of emerald, and follow, to class his acquisitions of knowledge and direct the operation, the order indicated in the kabalistic alphabet of the tarot. raymond lulle has said that, to make gold, we must first have gold. nothing is made out of nothing; we do not absolutely _create_ wealth; we increase and multiply it. let aspirants to science well understand, then, that neither the juggler's tricks nor miracles are to be asked of the adept. the hermetic science, like all the _real_ sciences, is mathematically demonstrable. its results, even

MOTTA MARCELO THE COMMENTARIES OF AL

at, or harpocrates, the "babe in the egg of blue, is not merely the god of silence in the conventional sense. he represents the higher self, the holy guardian angel. the connection is with the symbolism of the dwarf in mythology. he contains everything in himself, but is unmanifested. see chapter two, verse 8. he is the first letter of the alphabet, aleph, whose number is one, and his card in the tarot is the fool, numbered zero. aleph is attributed to the "element (in the old classification of things) of air. now, as one, or aleph, he represents the male principle, the first cause, and the free breath of life, the sound of the vowel a being made with the open throat and mouth. as zero, he represents the female principle, the fertile mother (an old name for the card is mat, from the italia

the taro card, where 'the fool' is shown with a long wand and carrying a sack; his coat is motley. tigers and crocodiles follow him, thus linking this image with that of harpocrates. almost identical symbols are those of the secret god of the templars, the bi-sexual baphomet, and of zeus arrhenothelus, equally bi-sexual, the father-mother of all in one person (he is shown in this full form in the tarot trump xv "the devil) now, zeus being lord of air, we are reminded that aleph is the letter of air. as air, we find the "wandering fool" pure wanton breath, yet creative. wind was supposed of old to impregnate the vulture, which therefore was chosen to symbolize the mother-goddess. he is the wandering knight of fairy tales who marries the kings daughter. this legend is derived from certain cu

true gods' and all men deified by legend or deceit that is to say 'false gods' are fools. how come? it is a key. distinction is clearly made between the two types: one are gods; the other is men. the key is that both types are adored, which, as verses 7-9 established, is wrong. wrong for aspirants, of course. the 'gods 'are fools that is, they reached the plane of consciousness of the fool of the tarot. the 'men' are also fools the common, abundant variety. technically, an initiate can be called a god only after crossing the abyss. however, masters of the temple do not become known, therefore cannot be adored. it is those of the grade following, the magi, who become known. it is the curse of their grade that they must speak truth so that the falsehood contained in that truth may enslave th

r and watch attentively, you may become a finer man or woman-by it. there is, of course, a technical sense in this verse, which varies according to the grade of the reader. for instance, the numeration of 'love' is 111, which is aleph, the fool, and which is also a number of binah, since its sum is 3. and 'fill' is 76, which sums 13, which is unity, among other things (achd, but also death in the tarot. and so forth. such sub-meanings may mislead, and their perusal or pursuit is better left 'to the right ingenium of the practicus' if to investigate them be his will. 13. i am above you and in you. my ecstasy is in yours. my joy is to see your joy. the link between nuit and us human beings, insofar as we are incarnated stars, is in the sahashara cakkram. see liber v. 14. above, the gemmed az

, 140, 142-144. there is a technical aspect to the above verse which may be of importance to a certain type of aspirant of either sex. in one sense, sin is but the babylonian moon-god, who is represented on seal- cylinders as an old man with flowing beard. the crescent moon was his symbol. this conception is totally hostile to ours. to us, the moon is a feminine symbol. further, our hermit of the tarot is solar, not lunar' sin' is essentially homosexual. his word is restriction because his nature is twisted. perhaps because of hebrew enslavement by the babylonians, jehovah acquired several of the markedly homosexual characteristics of sin. the god of the jews is a homosexual's concept of maleness: harsh, violent, revengeful, merciless. there are no equilibrating qualities. it is geburah at

ONYX TABLET OF SET

are sort of a "biker-gang" in the occult world, and i try to emphasize our philosophical process, while (i must admit) enjoying some of the dark glamour my affiliation gives me. 4. in the long-run i hope to make a great deal of use of my oto affiliation to enhance my plans for world-travel. i also know that there are several presses that are oto friendly that i might use to write the book on the tarot i've been thinking about for several years. here is a bad example. 1. the oto is much bigger then the temple and i want to be part of something that is powerful. crowley was the greatest teacher of magick this century, and i can't learn about him without this affiliation. 2. the temple and the oto both teach that we are gods. the oto has more practical methods for exploring this. 3. i have t

n within that week i send an email or letter to the other person letting them know of my interest, of the delay, telling them when i hope to get to the letter, and warning them that i'm notoriously bad about keeping to such schedules, since so many other things come up- i don't fret and punish myself over things that don't get done. i had intended to work on and publish the next installment of my tarot primer ten years ago. i had intended to work on and publish the next installment of the order of shuti taxonomy of opposites three years ago. other activities of more timely import keep taking precedence. that's the way it happens- when necessary, i go on vacation from temple responsibilities. there have been periods as long as a year when i answered almost all correspondence with "sorry, i'

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

owley's patterns and formation of "thelema" is based within the luciferian principle. the bringing of light towards the individual, from which the star may find it's one unique path "do what thou wilt shall be the whole of the law" from which none may deny thee. such a brilliant system can be found in further developments of such tomes as "magick in theory and practice "the book of the law "thoth-tarot" and such an edited work as "the goetia. the map towards godhead soon comes into clear and unadulterated focus. perception is existent through the use of all senses available. experience and knowledge is the faustian key to the next step of evolutie the spurious rites of memphis and misraim albert pike, d d x& william l. cummings, d d x whatever the merits of the egyptian rite, or rite of me

PRELUDE TO THE BLACK ARTS

f scrying (like crying) or looking into the future (or worse, the present) by some method or the other. there are lot's of ways to do it, and in fact, there are whole books written on the subject, so pick one and go for it. you'll find out which method works best for you pretty quick. me? oh, i mostly depend on visions. however, in waking hours, i often make use of the runes, the pendulum and the tarot. if all three agree, and i like the possible future, i stay on the path. if i don't like what's transpiring, i backpedal and take another path. yup, if you don't like the proceedings, then just turn left instead of right at the next corner. that's the purpose of scrying- grabbing the best that life has to offer and escaping the nasty stuff. now, there are many possible futures. there are unl

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

rganization called builders of the adytum which had been founded by paul foster case (who i was to much later find out had been a participant in a golden dawn temple of the earlier 1900s. it took a full year for these connections to ripen before i embarked upon case's excellent correspondence lessons in a committed way. his work introduced me to an exciting and enriching world of the symbolism of tarot, qabalah, and basic ritual. these lessons provided me with a solid foundation which has played a significant part in my magical career ever since. in that first year, i had a profound sense of a sudden major change of consciousness which manifested as frequent mystical-like experiences and a daily and pervasive "feeling" of numinosity regarding my experience of life around and within me. as

p the topic. there is no equivalent instruction elsewhere. i grew to like this as a divinatory method, using and experimenting with it extensively for several years. it can be operated swiftly and easily to get a direct "yes"or "no"answer, though a great many more details can be elicited with but little application and study. in spite of a. e. waite's stuffiness and turgidity, his short method of tarot divination using a ten card layout, as described towards the end of his booka pictorial key to the tarot (university books, new york, is a useful, simple and direct method. it can and should, of course, be supplemented by some of the brief order definitions as laid down in the second volume of this edition. practice will demonstrate its value. the unsuspecting student will rapidly discover h

eral documents republished in this volume. there is no other text which is as explicit. francis barrett's the magus and henry cornelius agrippa's far older work on magical philosophy give the si@s derived from the magic squares, but neither is particularly explicit in description, etc. this deficiency is repaired in these g. d. manuscripts. is it divination that interests you? the order method of tarot reading is second to none. in the first place, the description of the cards themselves is unique. from these descriptions the enterprising student could draw or paint a pack for himself. whether he produces a finely polished, artistic pack or a set of crude amateurish drawings as i have, makes no difference. the effort alone will have made strong multi-sensory impressions on his psyche. thes

e evidently not the work of a mere gypsy fortune teller. they betray sound psychological insights of an unusually penetrating nature, and many a professional writer has drawn on them in one way or another. i know at least a couple of books which have used them at great length, though without acknowledgement, but in this instance that does not mean very much. some abstruse teaching relative to the tarot and other germane matters is scat10 the golden dawn tered through several of these order documents. one matter which i have never seen taken up by astrological writers is that concerning starting the zodiac with the star regulus in leo. the teaching emphasizes that were this done, the constellations and the signs would coincide "within the zodiac" wrote louis macniece in his book astrology "

o approaches. one of the things that slightly puzzles me occasionally is the frequency with which the almost wholly untutored beginner invariably selects the enochian system to start with. he is intrigued by its mystery and its complexity. it is the most complicated of the order sub-systems, and really is used as the basis for synthesizing all the previously given knowledge of the order. qabalah, tarot, geomancy, skrymg, ritual magic, etc. are all drawn together and worked up into a single majestic system. therefore to appreciate it, one must have acquired a good working knowledge of all the partial systems. as such, it is the province of the seasoned veteran in occult matters, of the mature well-informed student, certainly not the tyro. in crowley's a.a (which he founded on what he though

REGARDIE TALISMANS

moreover, in place of the traditional seven planets, let me suggest a far simpler classification: that of the five ancient elements earth, air, water, fire and ether, the quintessence. and going further, i believe we can find the golden dawn attributions to these five elements a broad base of meaning into which most projects may be classified. their divinatory meanings as given in the section on tarot provide us with the major materials we need. for example, the following may be used as our foundation: earth: business, money, employment, practical affairs, etc. air: health, sickness, disputations, trouble, etc. water: pleasure, marriage, fertility, happiness, parties, etc. fire: power, dominion, authority, prestige, etc. ether: all matters spiritual, howsoever they are interpreted. the sy

it would yield four triangular sides, thus providing more space on which to write. when finished, it could be folded together on the tab as follows: once the student becomes familiar with the schema by working at it, and reflecting on it for a while, he will gain an enormous amount of data to be used in this way. there are many changes to be rung on this simple schema. some of the symbols on the tarot cards could be reproduced to great advantage on the talismans, if the student wishes. for instance, if he were making a talisman to produce pleasure and joy, the ace of cups in any of the conventional packs is a beautiful symbol to be copied in ink or painted on to the silver crescent of apas. for spiritual help in the hour of trouble, the sword and crown of the ace of swords which literally

y wallet. a four inch diameter circular talisman is perhaps the most convenient. in order to have as many sides as possible on which to draw as large a variety of symbols as i possibly can, it is decided to use a double sphere connected by a tab, thus: on one of the sides, it seems that a peculiarly appropriate symbol would be the ace of cups from, let us say, the waite or golden dawn pack of the tarot cards, using as many of the colours on my talismans as are found on the card. it also sets the tone for the entire project, its formal meaning and description being given in the golden dawn documents as a radiant white angelic hand issuing from clouds and supporting a cup. from it rises a fountain of clear calm water below, in which grow lotus and water lilies. the great letter heh of the su

tradition. in the centre, the appropriate hebrew god-name for the element is written in. instead of using classical hebrew script, i decide once more to use capital romans which create an equally good effect, one in line with my avowed intention of departing from blind tradition and innovating a more simple procedure. these names, yhvh tzabaoth, i arrange on side one, around the cup design of the tarot pack, instead of on side three as originally contemplated, as making a better design. as explained before, the traditional sigil of the archangel gabriel drawn from the magical square as given in barret s magus could have been used. instead, however, on side three i propose to trace the sigil on the golden dawn rose, which will be found in the appendix. the name gabriel should then be conver

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

but the arcanum of the duad leads up to that of the tetrad, or more correctly proceeds therefrom, and is resolved by the triad, which contains the word of that enigma propounded by the sphinx, the finding of which would have saved the life, atoned for the unconscious crime and established the kingdom of oedipus. 12 the doctrine of transcendental magic in the hieroglyphic work of hermes, being the tarot or book of thoth, the duad is represented either by the horns of isis, who has her head veiled and an open book concealed partially under her mantle, or otherwise by a sovereign lady, juno, the greek goddess, with one hand uplifted towards heaven and the other pointed to earth, as if formulating by this gesture the one and twofold dogma which is the foundation of magic and begins the marvell

metists. the incommunicable axiom is enclosed kabalistically in the four letters of the tetragram, arranged in the following manner: 20 the doctrine of transcendental magic in the letters of the words azoth and inri written kabalistically; and in the monogram of christ as embroidered on the labarum, which the kabalist postel interprets by the word rota, whence the adepts have formed their taro or tarot, by the repetition of the first letter, thus indicating the circle, and suggesting that the word is read backwards. all magical science is comprised in the knowledge of this secret. to know it and have the courage to use it is human omnipotence; to reveal it to a profane person is to lose it; to reveal it even to a disciple is to abdicate in favour of that disciple, who, henceforward, posses

35 vii z g the fiery sword netsah gladius the septenary is the sacred number in all theogonies and in all symbols, because it is composed of the triad and the tetrad. the number seven represents magical power in all its fullness; it is the mind reinforced by all elementary potencies; it is the soul served by nature; it is the sanctum regnum mentioned in the keys of solomon and represented in the tarot by a crowned warrior, who bears a triangle on his cuirass and is posed upon a cube, to which two sphinxes are harnessed, straining in opposite directions, while their heads are turned the same way. this warrior is armed with a fiery sword and holds in his left hand a sceptre surmounted by a triangle and a sphere. the cube is the philosophical stone; the sphinxes are the two forces of the gre

ssible to predict important future occurrences with certitude, and to fix beforehand, from age to age, the destinies of nations and the world. st. john, depositary of the secret doctrine of christ, has commemorated this sequence in the kabalistic book of the apocalypse, which he represents sealed with seven seals. we meet also the seven genii of ancient mythologies, and the cups and swords of the tarot. the doctrine concealed under these emblems is pure kabalah, already lost by the pharisees at the time of christ's advent. the scenes which succeed one another in this wonderful prophetic epic are so many pantacles, the keys of which are the ternary, the quaternary, the septenary and the duodenary. its hieroglyphic figures are analogous to those of the book of hermes or the genesis of enoch

pentagram in the talons or beak of an eagle; for saturn, a lame and aged man, or a serpent curled about the sun-stone. all these symbols are found on engraved stones of the ancients and especially on those talismans of the gnostic epochs which are known by the name of abraxas. in the collection of the talismans of paracelsus, jupiter is represented by a priest in ecclesiastical garb, while in the tarot he appears as a grand hierophant crowned with a triple tiara, holding a three-barred cross in his hands, forming the magical triangle, and representing at once the sceptre and key of the three worlds. by collating all that has been said about the unity of the triad and tetrad, we shall find all that remains to be told concerning the septenary, that grand and complete magical unity composed o

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

nifies, according to the version of fabre d'olivet: gnow, original attraction (cupidity) was the entraining passion of all elementary life (the interior activity of nature, the work of jhoah, the being of beings. h but herein fabre d'olivet is beside the true interpretation, because he was unacquainted with the grand keys of the kabalah. the word nahash, explained by the symbolical letters of the tarot signifies rigorously 14 i nun.-the power which produces combinations. 5 x he.-the recipient and passive producer of forms. 21 e shin.-the natural and central fire equilibrated by double polarization. thus, the word employed by moses, read kabalistically, gives the description and definition of that magical universal agent, represented in all theogonies by the serpent; to this agent the hebre

tters, form kabalistically the number 12, which is the square of the triad and consequently the mystic quadrature of the circle. we may remark, in passing, that the author of the apocalypse, that key of the christian kabalah, composed the number of the beast, that is to say, of idolatry, by adding a 6 to the double senary of abracadabra, which gives 18 kabalistically, the number attributed in the tarot to the hieroglyphic sign of night and of the profane. the moon, together with the towers, dog, wolf and crab. a mysterious and obscure number, the kabalistic key of which is 9, the the triangle of pantacles 25 number of initiation. on this subject the sacred kabalist says expressly: ghe that hath understanding h that is, the key of kabalistic numbers. glet him count the number of the beast

, and were of the highest importance in the teaching of holy things emanating from the occult sciences. the absolute kabalistic alphabet, which connected primitive ideas with allegories, allegories with letters, and letters with numbers, was then called the keys of solomon. we have stated already that these keys, preserved to our own day, but wholly misconstrued, are nothing else than the game of tarot, the antique allegories of which were remarked and appreciated for the first time in the modern world by the learned archaeologist, court de gebelin. the double triangle of solomon is explained by st. john in a remarkable manner. he says, gthere are three which give record in heaven. the father, the word and the holy spirit h; and gthere are three which give testimony on earth. the spirit, t

ena. the most astounding would prove nothing to those who are not convinced already. they can be attributed always to ordinary artifices and the magus included among the more or less skilful followers of robert houdin or hamilton. to require prodigies as a warrant for believing in science is to show one's self unworthy or incapable of science. sancta sanctis. contemplate the twelfth figure of the tarot-keys, remember the grand symbol of prometheus, and be silent. all those magi who divulged their works died violently, and many were driven to suicide, like cardan, schroepffer, cagliostro, and others. the magus should live in retirement and be approached with difficulty. here is the import of the ninth key of the tarot, where the initiate appears as a hermit enveloped completely in his cloak

rist of khunrath. that is, the sovereign intelligence of light and life. it is the secret of the pentagram; it is the highest dogmatic and practical mystery of traditional magic. thence unto the grand and ever-incommunicable maxim there is only one step. the kabalistic figures of abraham the jew, which imparted to flamel the first desire for knowledge, are no other than the twenty-two keys of the tarot, imitated and resumed elsewhere in the twelve keys of basil valentine, there the sun and moon reappear under the figures of emperor and empress; mercury is the juggler; the great hierophant is the adept or abstractor of the quintessence; death, judgement, love, the dragon or devil, the hermit or lame elder and finally all the remaining symbols are to be found with their chief attributes, alm

ROBERT KIRK WALKER BETWEEN WORLDS

r sacred kings. in traditional magical visions, the way to the underworld or to the grail castle is often marked by a small oaken door with a symbol carved above it. in some versions of the vision, the orchard of paradise, or the apple tree upon the hill, is surrounded by a ring of oaks. those who meet the male guardian may encounter him at an oak tree (see the trump of the guardian in the merlin tarot, while those who are blessed like thomas of ercledoune, are guided by the queen of elfland direct to the fruit. ash, traditionally used for thrones, spears and sea-going vessels, may be equated with the third underworld tree, that of mediation. the entire subject of detailed tree symbolism represents a very wide and complex held, which is not directly relevant to the present study, but the s

RUBY TABLET OF SET

around the world. ny: four winds press, macmillan publishing company, 1985. helfman, elizabeth s, signs and symbols around the world. ny: lothrop, lee& shepard co, 1967. jung, carl g, man and his symbols. garden city: doubleday& co, 1964, 1968. also ny: dell publishing co, 1968, and london: aldus books, 1964. menschel, robert, remanifestation: a symbolic syntheses, rt a17.36-3. menschel, robert, tarot primer, rt c1d.1l-1. norton, lynn, golden section tarot working, atu xv: the devil, and the dialogue. rt c1d.1(-2 -3 -4. regardie, israel, 777 and other qabalistic writings of aleister crowley. 9m (ts-4. schaefer, heinrich, principles of egyptian art. 2r (ts-4. footnotes 1. the section on "neters" was published in issue i.4 2. the grand master wishes to disgress temporarily from the workshop

t to other setians. each such contribution will be weighed by one or more iv+ initiates, and will be incorporated into a second "test" within this section of the tablet if warranted (this test will not be modified, but left historically pure) with that said, let the test begin! part i the first part of this test is multiple choice. indicate your answer by encircling either a, b, c, or d. 1. which tarot card represents both the initial and final balance of opposites- the equation of the universe? a. the universe (xxi) b. adjustment (viii) c. the fool (o) d. art (xiv) 2. a magical fetish is a. a magical desire b. an amulet c. an effigy d. sex magic imagery 3. the failure of psychology rests in its inability to deal with a. the psyche b. religion c. ongoing change d. death 4. what is the prim

s in its inability to deal with a. the psyche b. religion c. ongoing change d. death 4. what is the primary reason that most humans cannot evolve? a. lack of opportunity b. they do not want to evolve. c. they are hopelessly stupid. d. their 'gods' forbid evolution. 5. who is 'the lord of magickal speech' a. satan b. osiris c. thoth d. zeus 6. true reality is found a. in ancient writings b. in the tarot c. in the physical sciences d. within 7. the 'tree of life' of the qbl is a. a map of the universe b. a code to understanding the book of genesis c. the hebrew version of the egyptian 'ankh' d. none of the above 8. the lingam and the yoni are a. celtic words meaning air and fire b. male and female organs c. principles of reincarnation d. dogon priests and priestesses 9. the first stage of re

hom the work will occur. 50. describe the attitude that a magician should have toward his magickal tools. 51. what is the significance of the "lost word" sought for by the magician? 52. please define "magickal consecration" 53. what are the main reasons for careful banishings and purifications before magickal workings? 54. what are the 'gods' that are used in magick? 55. of what importance is the tarot to the study and practice of magick? 56. briefly expain the naples arrangement beginning with absolute zero. 57. who and what is aiwass? 58. how would you explain the difference between black and white magick? 59. what is the symbolic reason for censing the ritual chamber and altar? 60. explain what is meant by "opening the gates" in ritual, and how would you perform this awesome task? 61. d

rt iv this part of the test requires two written essays; one of your own chosen subjects of magick, and one on a subject which hs been chosen by the temple of set. to help you choose your own subject, we offer the following suggested subjects, but you are free to select a subject not included, so long as it is appropriate to the nature of this test. 1. magickal societies throughout history 2. the tarot, a magickal key 3. the progression of the magickal aeons 4. magick vs religion 5. comparative magickal systems 6. the devil in myth and magick 7. set- by any other name 8. pantheons in man etc. etc. the subject chosen for you is to be entitled "the master of magick" and is to comprehensively define magick and an adept in the art and science of magick. this essay must also include exactly why

SABBATIC KABALA OF THE CROOKED PATH

his own assignment of taking the worshippers offerings to god for acceptance. he is the inter-mediary between man and god and he opens possibilities. in addition he is a playful vortex of sorcery and children is sacred to him. often easily offended and just as often easy to give rewards. it is interesting to take notice by the use of the void or jagrata in relation to the atu 0 and atu 11 of the tarot-deck, the fool and adjustment. both aspiring to air. the void is of the element air and is ruled by venus and justice. the house of balancing powers or equal dynamic. a hidden 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 l

and the old age of the goddess are functioning in the magical arte. the greater mystery, the one concerning the black moon is treated in a different house. this is per definition the house of the moon and through this the abode of the goddess. the connection between gimel and nun is significant int his joining between the moon and the lunar animals, like scorpios, centipedes and the like. in the tarot these letters has been assigned to the priestess and death. since this cell is the lunar abode it is also the cell where they mysteries of the psychosexual fluids are understood. the house it self is concerned with the pure and genital production of the elixirs and is marking a state of transition into a higher understanding of these mysteries which are of an cerebral nature. the magician sh

e letters daleth and samekh is associated with the influences in this cell. it s a strong a alchemical brew. this is the bonding of oppositions under the rulership of cool venusian heat, keeping in mind that the luchiferian philosophy is ruled by venus in its most attainable manifestation this is really a cell that is responsible for blazing up the light and make the seeker a seer. this is in the tarot symbolized by the priestess and the card known as art. the joining itself being significant both of the alkhemical processes, but also important in relation to the continuation of the lunar mysteries. the artistic and exploring intellectual fire of the saggitarius is performing a well-balanced congress into venus and makes this a cell of beauty. a place where ideas melts into action in the m

sformation and the fluids of congress with the famulus. to accomplish this one must have understood and mastered the powers of the house of sah, which is related to the magical process of transformation. this transformation is based in the motion and manipulation of the firesnake in connection with ayin (o) which hints towards the eye and the capricornian influence illustrated by the devil in the tarot. in ayin that which is seen and the ability of transformation is signified by the eye. the eye is also the tool of the artist of the noble arte and is the capturer of the sigillic wisdom and the key that locks it into the vault of unconditioned belief in the execution of the wills desire. the text refers to this as sigilic aphorisms, but used in the temple of solitude these becomes more than

f reception for the forces to descend upon the mage. he ritual of the opposer will be performed in such occasion and the mage who strives to reach the highest ladders will gladly forsake all for the sake of naught! the joining of the adversary within the mage constitutes the hierophant, the high priest of the ages. the mouth peh is connected to mars and the power of the tower in the arcane of the tarot. this is significant due to the disruptive nature of the joining of the external within the internal in these kinds of operations. mysteries connected to the luchiferian gnosis are inherent and implicit in this cell and will blossom into full flower in the forthcoming cells (p. 233-236p. 237-238) the sabbatic kabala displays a formulae for eroto-manic behaviour on behalf of the high priest t

SATANIC RITUALS

but the most idle, bored, talentless, and barren (translation=introspective, mystical, spiritual) persons. contrary to popular assumption, esoteric doctrines do not discourage nonachievers but actually encourage them to dwell in loftier ivory towers. those with the greatest degree of natural magical ability are often far too busy with other activities to learn the "finer" points of the sephiroth, tarot, i ching, etc. this is not intended to suggest that there is no value in arcane wisdom. but, just because one memorizes every name in a telephone directory it does not mean he is intimately acquainted with each person listed. it is often said that magic is an impersonal tool and therefore neither "white" nor "black" but creative or destructive, depending upon the magician. this implies that

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

e mundane worlds collide. yet this gateway is also believed to exist within the human psyche at the point where the conscious and the unconscious meet and it is from this point that the satanic magician draws forth his magical power through the medium of satanic ritual. magical use of the abyss from this perspective varies according to the tradition of the order of nine angles one may utilise the tarot cards as pathworking images to explore the hidden side of the human psyche, the side that normally remains untouched in the abyss. alternatively the individual may undertake a specific ritual that draws forth the powers or energies contained within the abyss as they are, that is without any form of imagery or symbolism. this ritual involves a long and arduous walk- 80 miles over two days for

SEPHER YETZIRAH WESTCOTT

the mind one concrete whole. a separate consideration of the several parts should follow this general grasp of the subject, else much confusion may result. this hook may be considered to he an allegorical parallel between the idealism of numbers and letters and the various parts of the universe, and it sheds much light on many mystic forms and ceremonies yet extant, notably upon freemasonry, the tarot, and the later kabalah, and is a great aid to the comprehension of the astro-theosophic schemes of the rosicrucians. to obtain the full value of this treatise, it should he studied hand in hand with hermetic attributions, the "isiac tablet" and with a complete set of the designs, symbols and allocation of the trump cards of the tarot pack, for which see my translation of the sanctum regnum o

and the later kabalah, and is a great aid to the comprehension of the astro-theosophic schemes of the rosicrucians. to obtain the full value of this treatise, it should he studied hand in hand with hermetic attributions, the "isiac tablet" and with a complete set of the designs, symbols and allocation of the trump cards of the tarot pack, for which see my translation of the sanctum regnum of the tarot, by eliphas levi. note that the oldest mss. copies of the "sepher yetzirah" have no vowel points: the latest editions have them. the system of points in writing hebrew was not perfected until the seventh century, and even then was not in constant use. ginsburg asserts that the system of vowel pointing was invented by a rabbi mocha in palestine about a.d. 570, who designed it to assist his pu

6, 6x4=24, 24x5=120, 120x6=720, 720x7=5040. 40. in associating the particular letters to each planet the learned jesuit athanasius kircher allots beth to the sun, gimel to venus, daleth to mercury, kaph to luna, peh to saturn, resh to jupiter, and tau to mars. kalisch in the supplementary paragraphs gives a different attribution; both are wrong, according to clairvoyant investigation. consult the tarot symbolism given by court de gebelin, eliphas levi, and my notes to the isiaic tablet of bembo. the true attribution is probably not anywhere printed. the planet names here given are chaldee words. 41. the seven heavens and the seven earths are printed with errors, and i believe intentional mistakes, in many occult ancient books. some hermetic mss. have the correct names and spelling. 42. on

the "thirty-two paths of wisdom" refer to the ten sephiroth and the twenty-two letters, each supplying a type of divine power and attributes. in my introduction to the kabalah will be found a diagram showing how the paths from eleven to thirty-two connect the several sephiroth, and are deemed to transmit the divine influence. some teachers of occult science also allot the twenty-two trumps of the tarot cards to the twenty-two paths. unattributed contents 1997- 2001 al billiwoset in egyptian theology by oz tech set was one of the earliest egyptian deities, a god of the night identified with the northern stars. in the earliest ages of egypt this prince of darkness was well regarded. one persistant token of this regard is the tcham scepter, having the stylized head and tail of set. the tcham

SETIAN DIVINATION

of the new testament texts describing jesus walking upon water (matt 14.25-26; mark 6.48-49; john 6.19. 34 see g. scholem, origins of the kabbalah, ed. r.j. zwi werblowsky and trans. a. arkush (new york 1987) 31-32. 35 in the two other places where the phrase "jesus who is aberamentho, is found, the context provides no clue to the nature of the carrier of the nai setian divination don webb v the tarot is not my divinatory system of choice, but i think my remarks might show how a setian would make a somewhat different use of divinatory systems. you are all free to try the following. the use of a divinatory system requires four things to be of use to the awakened black magician. firstly it must reflect a sovereign viewpoint, that is to say these are symbols that apply to the questions of ki

asked a physician, her list might be shell shock, limb loss, field surgery, and the like. the lowly private might have boredom, mud, death of friends, and fear. now each of these is a complete map of war that serves the person doing the mapping. it reflects their needs, their observations and their wisdom. the setian looks for a system designed by rulers, for rulers- whether it would be crowley's tarot deck, the runes, the ogham and so forth. if you choose to read the divinatory system to aid/manipulate your friends, you impose upon them three things. firstly a viewpoint of a class to which you are becoming a member. secondly awe and respect for that class. thirdly wisdom beyond (but tempered by) your own. this moves them toward change and you toward status. if you use the divinatory syste

usness is very hard. i hope that as setians play with the divinatory systems, you draw your attention to these nine ways of its working often, so that you begin to unlock more than the average occultist who would like to add the divinatory system to a collection of other neat, but ultimately useless toys. now i would give the following exercise to someone who wanted to learn the setian use of the tarot. first ask yourself these questions: 1. how does my current situation reflect possibilities for my development? 2. how have my weaknesses contributed to my being where i am? how can i use getting out of where i am to get where i need to be? 3. what will the real impact of my current situation be in six days, six months, and six years? 4. how many factors are governing the current situation?

SINISTER TAROT

not (al) exists as seeing face-to-face. 180 isaiah 2:11. 181 see zohar iii: 285a-286a. 182 see zohar ii: 132a and 205b. 183 torah b reshith 1:20. 184 i samuel 2:30. 185 habakuk 2:20. 186 torah vaidaber 12:7. 187 psalms 24:7, zohar i: 218a. 188 i samuel 2:30. 189 torah b reshith 1:7. 190 torah b reshith 1:26. 191 isaiah 2:12order of nine angles septenary tree of wyrd sphere of jupiter the sinister tarot by christos beest 0 the power within is great the eagle eats its human offspring cold music here blue woman hold the horse s head while the seer weaves physis ga wath am the gradual unfolding of nature; the source of evolution, that which creates wyrd. the essence behind the appearance of things. ga wath am: the power within me is great. i headless the white angel impaled by seven. seven bel

SIX WAYS OF KNOWLEDGE

ric hearing requires calmness and strength of purpose. a good exercise to get it is by listening to someone whom you really disagree with, to see if you can parrot their arguments to another. now this does not mean opening your mind to stupid arguments, it means collecting the argument into a sealed container of your mind for careful observation. another useful exercise is to spend some time as a tarot reader, or other magical adviser. here you will learn how your will to listen can affect others. a third and most important exercise is to write down the words of your initiator in your victory book. hearing (self-centric. this discipline is vital to the magician not only for precise lbm and mbm, but for self-knowledge. we very, very often don't hear what we say. i am sure all of you have a

SORCERIES OF ZOS

re powered, largely, by leila waddell. book four, parts i& ii (1913) came through soror virakam (mary d'este. liber aleph- the book of wisdom or folly (1918- was inspired by soror hilarion (jane foster. his great work, magick in theory and practice, was written mainly in 1920 in cefalu, where alostrael (leah hirsig) supplied the magical impetus; and so on, up to the new aeon interpretation of the tarot (the book of thoth, which he produced in collaboration with frieda harris in 1944. dali's shak-ti gala- was the channel through which the inspiring creative current was fixed or visualized in some of the greatest paintings the world has seen. and in the case of austin osman spare, the fire snake assumed the form of mrs. paterson, a self-confessed witch who embodied the sorceries of a cult so

SYMBOLISM OF THE BANNERS

rty-second path is t, meaning a cross. the cross is not only the cross of calvary but the equal-armed cross and the t cross. the simple cross of equal arms is the point, a symbol of and light, extended in four directions; light in extension. it is also the cross of the elements, the elements being the reflection in twklm of the four holy living creatures in rtk which appears at the corners of the tarot card the universe card. the t cross is a three-armed cross, that is, a cross without the upper bar, and it is the virile part of the egyptian ankh, the symbol of life. it also signifies two forces impacting on a higher level and producing a form on a denser level. all form is built up of opposing higher forces locked together. the shape of the letter t suggests the letter r, meaning head, bu

ts forces downward into dense manifestation. the downward projection could also be linked to an inverted letter w, meaning a nail. this suggests the nailed to the cross of matter putting it in rather grim terms, but terms which serve to show the parallel between cosmic and christian symbolism. being upside down, as the w is, it is a symbol of sacrifice or reflection-exemplified for example in the tarot card the hanged man. the planetary sign of the path of t, is l, a sign composed of the cross and the moon, and thus apt for linking twklm and dwsy. the full descent of the into matter is exemplified by the crucifixion, the beautiful naked hermaphrodite of dwsy on the t or cross of the thirty-second path. on the card we notice the female figure naked, except for a k-shaped scarf, dancing with

TECHNICIANS GUIDE TO THE LEFT HAND PATH

come into contact with that new measure in the future what is to be. what must be incorporated within the serious magical practitioner is the knowledge of the principles, functions and form. this means a thorough familiarity with the symbolic, an understanding of the inner significance and separate language that consciousness casts upon those elements that come within its range of awareness. the tarot, the runes and the i-ching are all alchemical tools. the requirements to forge a useful tool is the knowledge and information of operation and technical expertise. knowledge must precede the method, and so the first key is realizing that knowledge is absolutely necessary, and the second key is engaging personally within an activity that involves the acquiring of that knowledge. for the antin

eister crowley had when attempting to create two very different types of transformation with the same magical and ritual technology. the results- according to crowley s own records- were very poor when attempting to obtain objects outside of oneself, and better when used for more subjective and diffuse objects from within oneself. the lesson learned is that symbolism, iconography, occult studies (tarot, i-ching, runes, alchemy) are excellent training for the mind to extend itself into the abstractions that exist outside of perception. however, these studies in and of themselves, are fundamentally opposed technically when the purpose of ritualization is geared towards the acquisition of properties already extant in our objective day to day realities. this discernment is vital towards implem

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

atanic talisman. that ravenous dark bird 257 the magical head of zohar is a cabalistic design illustrating the concept of opposites, the principle of "as above, so below" it is widely used by cabalists and jewish rabbis as an instructional device. abraxas, the gnostic rooster god, symbolic of the sun god. notice the two serpent legs, indicating the satanic doctrine of duality. 258 codex magica in tarot card decks, one of the cards depicts "the magician (also called the magus or the juggler, a young man holding up a wand in his right hand, and pointing to the earth with his left. on a table before him are the four elemental symbols, and above his head is the sign of eternity or infinity. he is the magus, the god-like human being integrated on all planes, the will liberated through gnosis, o

p. 341. triangles up, triangles down, triangles, triangles all around 355 catholic cardinals and bishops meet with orthodox counterparts in greece. observe the hand sign of the catholic prelate who's third from the left and also the double-headed eagle logo on the wall behind the group. ad in a tabloid for miss cleo, who became somewhat of a tv icon in the 1990s hawking her psychic abilities as a tarot card reader. her money-making powers dimmed when the feds launched an investigation of what some reported as a scam. 3 5 6 codex magica human relations center of santa barbara residential symposium series, 1983 casa de maria retreat grounds santa barbara, california jean houston february 14-18. 1983 joseph campbell april 6- 8, 1983 james hillman may 31- june 2, 1983 a new age group paid for

e double-minded theology of "as above, so below" the insidious lie that black is white and vice versa; that good and evil are one, that the shadow and the substance are unitary. sex magic holds an important place in cabalism, and sex ritual is a popular vocation of students of cabala. margie martin, in her informed, unpublished manuscript for her upcoming book, the molten image, explains that the tarot cards of witches and occultists are of jewish origin and correspond with the 22 letters of the hebrew alphabet. finally, cabalism is pure illuminism because it teaches the secret doctrine that, ultimately, the higher level adept learns: that the holy serpent is the true god; that all the evil that a person does, through alchemy, is magically transformed into righteousness; and that, yes, luc

: new generation witchcraft, by silver ravenwolf) logo for a publisher of many occult and esoteric books. 472 codex magica two circle images used in magical rites. left: magic circle with six-pointed star (hexagram) and occult cross. right: magic circle from francis barrett's the magus, london, 1901 (from the herder dictionary of symbols, chiron publications, wilmette, il, 1986 "wheel of fortune" tarot card, used by witches and seers for predicting one's future. the inner circle of the illuminati elite are sometimes referred to as the "wheel" stylized oroboros serpent biting its tail, forming a circle with its body. inside the circle is the point of lucifer. logo for the nicholas roerich museum in new york city. nicholas roerich was a russian mystic and freemason who had vast and mysteriou

gica the occult magic of the czar is also back! or did it ever leave? in the european (may 5-m, 1995, p. 4) was found this story reporting on "black magicians" among the highest ranks of russian military and political circles. among the magic techniques common in the kremlin: mantras, meditation, astrology and horoscopes, mind powers, telekinesis, spinning saucers, coded messages, remote viewing, tarot cards, and energy fields. blood red- red stars, clenched fists 5 85 actress holds up an iron of vladimir lenin during russian occult stage production, the fourteen red huts. the scarlet island, another russian production. 586 codex magica gorbachev red star" trumpeted this cover of vanity fair magazine (february 1990. ink type, appropriately, was colored red. blood red-red stars, clenched fi

THE BLACK LODGE

penly discussed in this place. as to the demoniac entities, their nature must be clearly understood. the process of evolution demands a continuous interaction of all forms of life: through the attrition thus produced, they improve each other and expand their experience in that union which results from any conflict. in this sense, war is only one of the manifestations of the universal love. in the tarot, this perception is expressed in atu xvi, the name of which is war or the blasted tower. conflict between forms of life can only occur if each of them is sufficiently self-conscious or self-sufficient to resist the other s onslaught. essentially, this self-consciousness or self-sufficiency is a form of hatred, meaning repulsion towards what is external to ourselves. in this sense, ferocity i

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

this symbolic relationship that we employ in the art of magick. the qualities of the physical reflect the power of the occult. as above, so below! earth is the foundation element. it is solid, dependable and stable. in magick its color is green or black, and it is used in spells for employment, money, fertility, and prosperity of any kind. the celtic goddess, dana is associated with earth. in the tarot it is the suit of pantacles, or coins. it is also know as assiah, the material world. page 8 elements and watch towers continued( grimoire of eclectic magick air is the intellectual element. it is clear and uncluttered. in magick its color is bright pale yellow, and it is employed in spells for visualization, inspiration, learning, and freedom. the celtic god, dagha is associated with air. i

it is the suit of pantacles, or coins. it is also know as assiah, the material world. page 8 elements and watch towers continued( grimoire of eclectic magick air is the intellectual element. it is clear and uncluttered. in magick its color is bright pale yellow, and it is employed in spells for visualization, inspiration, learning, and freedom. the celtic god, dagha is associated with air. in the tarot it is the suit of swords (sometimes wands. it is also know as yetzirah, the formative world. water is the creative element. it is emotional, fluid, and forever changing. in magick, its color is deep blue, and it is used in spells for friendship, fertility, creation, and emotional healing or purification. the celtic goddess, cerridwen is associated with water. in the tarot it is the suit of c

oddess, cerridwen is associated with water. in the tarot it is the suit of cups or chalices. it is also known as briah, the creative world. fire is the element of change and passion. it is full of energy and is the essence of magick and life. its color in magick, is red, and it is employed in spells of passion, energy, purification and healing. the celtic god, lugh is associated with fire. in the tarot it is the suit of wands (sometimes swords. it is also known as atziluth, the archetypal world. the elements so far have been presented in what is know as the hermetic, or western mystery tradition. this is a system that has its roots in egyptian, hebrew and greek teachings. it should be noted that this is not the only elemental system in the world. in the orient they have five elements. thes

end for projection, and a female or receptive end. much like the athame, the wand can be employed to cast a circle, but its true power lies at a higher level, when used to invoke, and dismiss spiritual entities. it is associated with the element of fire. miscellaneous altar tools these include candles, cords, censor/thurible/incense, bell, sword, staff, crystal ball, scrying stone, magick mirror, tarot cards, 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 co

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

prison in paris. once he served his term in prison, he put aside his vow of celibacy and married a 16- year-old girl, whose parents soon had the union annulled. it was after his painful separation from his wife that alphonse louis constant assumed the identity of eliphas levi and began to devote his time to an intensive study of alchemy and the occult. often his focus was on the kabbalah and the tarot, believing firmly that the ancient cards depicted a concise summary of all the revelations that had come down to humankind through the ages. levi saw in the symbolism of the tarot cards the key to the egyptian hieroglyphs, the mysteries of solomon, and the truths hidden in the apocryphal text of the book of enoch and the scrolls of hermes trismesgistus. to do a spread of the tarot cards, in

ations that had come down to humankind through the ages. levi saw in the symbolism of the tarot cards the key to the egyptian hieroglyphs, the mysteries of solomon, and the truths hidden in the apocryphal text of the book of enoch and the scrolls of hermes trismesgistus. to do a spread of the tarot cards, in levi fs opinion, was to establish communication with the spirit world. to seek within the tarot might bring the serious magician a clue to the manipulation of the natural and divine energy that permeated all of nature. the existence of t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 68 magic and sorcery marie laveau was the recognized voodoo priestess of new orleans. such a force, eliphas levi believed, was to discover the great arcanum of prac

, he took up practice as a lay analyst, and in 1947, he relocated to california where he taught psychiatry. regardie retired from practice in 1981 and moved to sedona, arizona, continuing to write until his death. sources: bonewits, p. e. i. real magic. new york: coward, mccann& georghegan, 1971. monnastre, cris, and david griffin. israel regardie, initiation, and psychotherapy [online] http//www.tarot.nu/gd/initiat.htm. regardie, israel. the tree of life: a study in magic. new york: samuel weiser, 1972. israel regardie (1907.1985) clutterbuck. in 1954, gardner published witchcraft today, which continued the thesis espoused by margaret murray that witchcraft had existed since pre-christian times but had gone underground to escape persecution. according to many researchers, gardner almost s

ovie necromancy (1972 (the witching on video, appeared in small character roles in movies, and has lectured at many colleges and universities across the united states. among buckland fs best-known titles are practical candleburning rituals (1970, the tree: complete book of saxon witchcraft (1974, doors to other worlds (1993, scottish witchcraft (1991, the witch book (2001, and the buckland romani tarot (2001. other books are advanced candle t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 81 in1966 raymond buckland opened america fs first museum of witchcraft and magic. magic (1996, anatomy of the occult (1977, the book of african divination (1992, buckland gypsies f domino divination deck (1995, coin divination (1999, gypsy dream

andle t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 81 in1966 raymond buckland opened america fs first museum of witchcraft and magic. magic (1996, anatomy of the occult (1977, the book of african divination (1992, buckland gypsies f domino divination deck (1995, coin divination (1999, gypsy dream dictionary (1998, gypsy fortunetelling tarot kit (1998, here is the occult (1974, the magick of chant- o-matics (1978, mu revealed (pseudonym: tony earl; 1970, practical color magick (1983, ray buckland fs magic cauldron (1995, secrets of gypsy fortunetelling (1988, secrets of gypsy love magick (1990, the truth about spirit communication (1995, witchcraft from the inside (1971; 1995, witchcraft cthe religion (1966, and two novels: the

THE KEY TO THE MYSTERIES

he looks on the wicked as invalids whom one must pity and cure; the world, with its errors and vices, is to him god's hospital, and he wishes to serve in it. he does not think that he is better than any one else; he says only "so long as i am in good health, let me serve others; and when i must fall and die, perhaps others will take my place and serve" ix the number nine this is the hermit of the tarot; the number which refers to initiates and to prophets. the prophets are solitaries, for it is their fate that none should ever hear them. they see differently from others; they forefeel misfortunes. so, people imprison them and kill them, or mock them, repulse them as if they were lepers, and leave them to die of hunger. then, when the predictions come true, they say "it is these people who

the rediscovery of certain secrets of nature. q. explain that to us in a more complete manner. a. we shall do so in the third part of this work, which will treat specially of the mysteries of nature. 107 part iii the mysteries of nature the great magical agent we have spoken of a substance extended in the infinite. illustration on page 108 described: this is sub-titled below "the tenth key of the tarot. it is a type of the wheel of fortune. the wheel itself is erected on a wooden post, and has a crank affixed to the hub. there is no image of fortuna to turn it. the base of the post is held by a blunt double crescent on the ground, rounded horns slightly up and in parallel like a hot-dog bun. two nosed serpents issue from the base, cross once and arch toward the post just below the wheel. t

ary which the rabbis have 192 called the berashith, and the mercavah, the luminous tree of the sephiroth, and the key of the shemhamphorash. we have spoken at some length in our book entitled "dogme et rituel de la haute magie" of a hieroglyphic monument (preserved up to our own time under a futile pretext) which alone explains all the mysterious writings of high initiation. this monument is that tarot of the bohemians which gave rise to our games of cards. it is composed of twenty-two allegorical letters, and of four series of ten hieroglyphs each, referring to the four letters of the name of jehovah. the diverse combinations of those signs, and the numbers which correspond to them, form so many qabalistic oracles, so that the whole science is contained in this mysterious book. this perfe

rs in magic, composed a very ingenious work, which he calls polygraphy< upon the qabalistic alphabet. it is a combined series of progressive alphabets where each letter represents a word, the words correspond to each other, and complete themselves from one alphabet to another; and there is no doubt that trithemius was acquainted with the tarot, and made use of it to set his learned combinations in logical order. jerome cardan was acquainted with the symbolical alphabet of the initiates, as one may recognize by the number and disposition of the chapters of his work on subtlety. this work, in fact, is composed of twenty-two chapters, and the subject of each chapter is analogous to the number and to the allegory of the corresponding

ade use of it to set his learned combinations in logical order. jerome cardan was acquainted with the symbolical alphabet of the initiates, as one may recognize by the number and disposition of the chapters of his work on subtlety. this work, in fact, is composed of twenty-two chapters, and the subject of each chapter is analogous to the number and to the allegory of the corresponding card of the tarot. we 193 have made the same observation on a book of st. martin entitled "a natural picture of the relations which exist between god, man and the universe" the tradition of this secret has, then, never been interrupted from the first ages of the qabalah to our own times<fool

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

ceptual matter. the numerical 666, described by aleister crowley is the number of the beast3, which is inherent in the sun in the zodiac. the sun is also associated with the adversarial triad, being shaitan (set) typhon, apophras (apep) and besz, a god of transformation. the devil as an initiatory force is considered masculine, thus is represented by the phallus or source of creative life. in the tarot, the devil is attributed to capricornus, and the hebrew letter ayin, being an eye. the symbolism of the devil as the initiator may be best understood by the tarot as presented in the book of thoth. satan/set is the ass headed god of the desert, the lord of storms and desolate places. set is the tester of self, the adversary and opposer. set is also related to saturn. this planet, called also

THE MAGICIAN S KABBALAH

these occultists, gershom scholem says that they relied more on their imagination than their knowledge of kabbalah, which he sees as "infinitesimal. another stream stemming from rosenroth's work came through eliphas levi (1810-75, who became familiar with cabalistic martinism through hoene wronski (1778-1853, and had read both boehme and rosenroth amongst many others. he also became a student of tarot through the writings of court de gebelin (1725-84, who ascribed to the tarot an ancient egyptian origin. from de gebelin and rosenroth, levi synthesised a scheme of attribution of the tarot cards to the twenty-two paths of the tree of life, a significant development in that it provided a synthetic model of processes to be later modified and used by the golden dawn as mapping the initiation s

enty-two paths of the tree of life, a significant development in that it provided a synthetic model of processes to be later modified and used by the golden dawn as mapping the initiation system of psychological, occult, and spiritual development. levi wrote "qabalah. might be called the mathematics of human thought. aleister crowley continued levi's work to some extent in his seminal work on the tarot "the book of thoth. in summary, the kabbalah passed from judaic tradition through to christian tradition, and through other flowerings such as the polish jewry kabbalistic revival in the eighteenth century. many of the early hermetic scholars and neoplatonic thinkers began to merge kabbalah with other doctrines such as alchemy, and later occultists utilised it as a grand plan of spiritual as

t the nature of the twenty-two letters of the hebrew alphabet, which (unlike english and similar languages) are also concepts and numbers equally (see tables one(a) and one(b. the sephiroth are also seen as paths, and hence the full tree has thirty-two paths. to this basic diagram have been attributed various other systems and attributions of elements from other systems. therefore, the twenty-two tarot cards have been linked (in various formats) to the paths, and the planets, elements, stages of alchemy and other aspects of esoteric teachings have been linked to the sephiroth. the majority of these attributions are derivations and permutations of those developed by medieval hermeticists, who painstakingly produced pseudo-scientific tables of every angelic hierarchy, every grade of demon, a

te theory) in many kabbalistic aphorisms, the basic concepts often refer to the tree of life as a metamodel, that is, a system capable of comprehending other systems within itself. this is implied when authors use such terms as "universal language "cosmic plan" and "blue-print of manifestation. other esoteric examples of meta-models include the seven rays system, the chakra system, astrology, and tarot. earlier meta-models include the platonic and pythagorean systems, and the quest for the supreme meta-model continues with the mathematical/physics search for a grand unified field theory (a single theory which relates all other theories regarding cosmological sciences. the concept of meta-models can be viewed as a template, or perhaps (when utilised) as a filter, through which the infinite

assist the recall of the list. once the basics of the tree have been mastered, new ideas from any source can be assimilated quickly or at least stored in relevant "areas" in the structure. the kabbalistic exercise of "permutations, where letters of a divine name are re-arranged and shuffled in a constant motion during meditation can provide a basis of further exercises where areas of the tree or tarot cards are shuffled to provide vast ranges of new insight. this process has recently been made more accessible to non-meditators by computer programs such as "brainstorm" or "turbothought, which allow the ranking, chaining and shuffling of ideas on a computer screen (f) an instrument for proceeding from the known to the unknown on similar principles to those of mathematics. the process of ini

THE MIDDLE PILLAR

on of the psychic elements that comprise the mana personality archetype brings the first real sense of authentic individuality. accessing archetypes although textbooks on psychology provide few examples of archetypes for the reader to explore, various textbooks on magic are often replete with such prototype figures. many are readily found 120 the balance between mind and magic in the cards of the tarot. meditation on these images, as well as a host of tarot exercises that can be found in such books as madonna compton's archetypes on the tree of life, gareth knight's tarot and magic, paul foster case's book of tokens, or our own book the new golden dawn ritual tarot, can be used to identify and connect with various archetypes that inhabit the psyche. several archetypes, in the form of gods

e, the pentagram is connected to geburah and to the hebrew letter heh (7, a symbol of creative power. through the letter heh, the pentagram becomes a symbol of intuition and understanding. but it is also a symbol of sight, which is the sense attributed to heh. therefore it is the magical symbol of true vision. the letter heh is also connected with the sign of aries, the warrior-protector, and the tarot card of "the emperor" who is the ruler and executor of the divine law. in human physiology, aries is especially referred to the head (symbolized by the uppermost point of spirit in the pentagram. aries is ruled by mars and its exaltation is the sun, the symbolic source of all light. tlus again leads us to ideas of strength and protection through the warrior energy of mars-aries, as well as s

(symbolized by the uppermost point of spirit in the pentagram. aries is ruled by mars and its exaltation is the sun, the symbolic source of all light. tlus again leads us to ideas of strength and protection through the warrior energy of mars-aries, as well as solar light and health. another word associated through gematria with the number five is bahbah( x i i, meaning "gate" the fifth key of the tarot is the card of "the hierophant" who is the teacher, the expounder of the mysteries, and the channel for spiritual instruction. there are other numbers associated with this figure as well. refer to the diagram of the pentagram and its enclosing pentagon (see figure 12, p. 189. the pentagon is a figure that is implied, if not actually traced, when drawing a pentagram. in length every line of t

he twelve tribes of israel; jesus and the twelve apostles; the sun and the twelve signs of the zodiac. in addition, many important qabalistic words have the numerical value of thrteen, including achad (yilk "unity" and ahavah( 7 1 7 k "love" other words tied to this number include gahah (ti "healing" or "health; ziv (lt "glory; and hegeh (717 "to separate" or "to imagine" the thrteenth key of the tarot is titled "death" and it is attributed to scorpio, transformation, and change. the thrteenth path of the sepher yetzirah, an important qabalistic text, corresponds to the tarot card of "the high priestess" and is attributed to the moon. ths path is the primary conduit by which the higher, divine consciousness flows down to lower levels. it is also a path of change. interestingly, thirteen mu

ic text, corresponds to the tarot card of "the high priestess" and is attributed to the moon. ths path is the primary conduit by which the higher, divine consciousness flows down to lower levels. it is also a path of change. interestingly, thirteen multiplied by two is twenty-six, the value of yhvh (7137) and kabedh (712 "to honor" the twenty-sixth path of the sepher yetzirah is attributed to the tarot card of "the devil" to which is assigned the powers of material force and generation. thirteen multiplied by three is thrty-nine, the value of yhvh achad('tilt4 71;t7) or "yhvh is one" thuteen multiplied by four is fifty-two, the number of yhvh spelled 0ut.19 it is also the value of aima (kt37k, the supernal mother and ben (11, the reconciling son. finally, thirteen multiplied by five (the n

THE NECRONOMICON SIMON VERSION

ces, to observe one of these rituals in progress. that would be criminal, and perhaps in suicidal. one of our colleagues was fearfully attacked by his dog directly following a fairly simple and uncomplicated formula from this book. this is definitely not a gilbert chemistry set. the method of the necronomicon concerns deep, primeval forces that seem to preexist the normal archetypal images of the tarot trumps and the golden dawn telesmatic figures. these are forces that developed outside the judeo-christian mainstream, and were worshipped and summoned long before the creation of the qabala as we know it today. hence, the ineffectiveness of the golden dawn banishing procedures against them. they are not necessarily demonic or qliphotic in the sense that these terms are commonly understood i

THE PAGAN BOOK OF WORDS PRAYERS CHANTS AND RHYMES

be gone! end this plight. over and done. group chant brothers and sisters, circle round. in spirit and happiness, we are bound. eliza fegley http//www.sacredspiral.com shapeshifting chant body of cat. spirit of bast. lean body in river of night. caterwaul against the wind. sinewy stretch against time. meowing yawn in field of catnip. shape and form me. shape and form. body of cat. spirit of bast. tarot chant cards of fortune. visions past and sights of future. guide my thoughts upon this night and show the pathway clear and bright. eliza fegley http//www.sacredspiral.com free-ing chant knots that bind, untie! ropes that tug, undo! free me from the tethers. free me from the chains. pangs of guilt, flee! teaching of sin, forget! i stand tall. i feel strong. i am free! patience chant to be sa

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

t his own salvation, to see that his staff is stout, and that his lamp burns brightly, lest he fall into that great slough of rational dung-wallowing which besets his path. to voyage like our father ambrose through thunder and lightning, past the sun, and the moon, and the stars, as crowley most curiously depicts in gambrosii magi hortus rosarum, h* that mysteriously symbolic progress through the tarot, the ten numbers and the twenty-two letters *ambrosii magi hortus rosarum, vol. ii, p. 212. i do not hesitate to add here that had this extraordinary essay been written in the days of albertus magnus, it would now be considered one of the most important and curious of magical works; many religions have been founded on less. when along the shores of the agean sea a mysterious voice proclaimed

THE TAROT OF C C ZAIN

coal upon your lips, and flowers upon your eyes, and a sword in your hearts, and ye also shall see god face to face. thus shall we give back its youth to the world, for like tongues of triple flame we shall brood upon the great deep. hail unto the lords of the groves of eleusis *eleusis, vol. iii, pp. 229, 230. that which was to be said hereon is spoken, amen without lie, amen and amen of amedthe tarot of c. c. zain more properly called the brotherhood of light tarot, this tarot pattern was developed by an american occultist and astrologer, elbert benjamine (aka c.c. zain, 1881--1951, the founder of the church of light. decker and dummett in a history of the occult tarot report that zain's lessons 22 through 33, forming a study course on the tarot, were originally issued in 1918 (as separa

ot pattern was developed by an american occultist and astrologer, elbert benjamine (aka c.c. zain, 1881--1951, the founder of the church of light. decker and dummett in a history of the occult tarot report that zain's lessons 22 through 33, forming a study course on the tarot, were originally issued in 1918 (as separate papers. on this early stage the church of light used a set of black and white tarot cards, where the majors and courts were taken from the saint-germain illustrations while the minors were original images. i would suggest calling this design brotherhood of light (bol) i. in 1927, still according to decker and dummett, c.c. zain published his tarot lessons 22-33 as a book, sacred tarot- obviously illustrated with bol i cards. in the early 1930s in the church's quarterly a ne

ds, where the majors and courts were taken from the saint-germain illustrations while the minors were original images. i would suggest calling this design brotherhood of light (bol) i. in 1927, still according to decker and dummett, c.c. zain published his tarot lessons 22-33 as a book, sacred tarot- obviously illustrated with bol i cards. in the early 1930s in the church's quarterly a new set of tarot images was published, where the majors and courts were redrawn under zain's direction by gloria beresford. the courts still followed the saint- germain/wegener tradition, though in some instances (as in arcanum ix) the whole figures or important details changed notablly. this is what can be named bol ii design. in 1936 sacred tarot book was reissued, including now one extra chapter (lesson 4

the saint- germain/wegener tradition, though in some instances (as in arcanum ix) the whole figures or important details changed notablly. this is what can be named bol ii design. in 1936 sacred tarot book was reissued, including now one extra chapter (lesson 48. it was illustrated with bol ii. illustrations and texts below are scanned from the second (1969) printing of the book. in 1960s zain's tarot (bol ii) was pubished as a complete monochrome deck. in the revised edition (1994) of sacred tarot all majors were redrawn once again by stephanie chen. some of them (ix, xv, xx) were dramatically changed and looked now more like bol i. this design is, in our terms, bol iii. so for quite some time the church of light had been publishing a book with bol iii illustrations and a bol ii deck, wh

. so for quite some time the church of light had been publishing a book with bol iii illustrations and a bol ii deck, which are quite different in many details. eventually a decision was made to produce a new bol deck (bol iv- first in black and white (release planned on summer 2003) and then full color (2004. all the 78 cards have now been redrawn using computer technologies. zain's book, sacred tarot, gives a plenty of occult and other correspondences for each of 22 major arcana (and brief meanings of all other cards. however below i show only their titles, divinatory meanings and descriptions. i strongly encourage everybody to obtain a copy of the book for the whole lot of other fascinating and well-knit data. the magus--arcanum i. in divination, arcanum i may be read briefly as will or

THE SECRET RITUALS OF THE OTO

gle. it reads ihv, the first three letters of the ineffable name of four letters. they refer to father, mother, son, as your earliest studies in the qabalah acquainted you. you will compare this with the word of the 3. it is further of the very greatest importance to remember that the three principal officers of the royal arch represent the three functions of prophet, priest, and king. now in the tarot j. is the hermit, the prophet of the eternal; h. is the emperor, and v. the hierophant, pope, or high priest. now the left side of the triangle l.j.a= 41= ma the mother, while a.i.l. means a stag, goat, or ram, from the curved horns of those animals, and therefore means the father, and the beginning of whirling file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/

TYSON DONALD NEW MILLENNIUM MAGIC

vertical ray from the bottom to the top. potencies are always absorbed into the left side of the body. black magic sometimes employs the inverted christian cross in its rituals as a mockery of christ. when the christian cross, which has a man shape with a head and a foot, is inverted, it becomes a symbol of futility and waste. a similar sus- pension from the course of world events is seen in the tarot trump the hanged man, who depends from a cord tied around one ankle, his legs crossed and his head near the ground. in the case of the hanged man, the suspension is meant to suggest futility rather than evil. however, the two are basically one. the essential cross in its purest form is a figure in perfect balance with arms of equal length. it cannot be inverted or turned from left to right

le (or shield)-are another ancient symbolic division of the all into four principles. these forms appear in many diverse cultures. the most common occurrence in modern times is the pips of ordinary playing cards. the hearts derive from the symbol of the cup (water; diamonds from the pentacle (earth; clubs from the rod (fire; and spades from the dagger (air. the original forms are preserved in the tarot, about which more will be said later. these four instruments are used in ritual to channel the will through a partic- ular elemental principle and to project it to some point of desire. they work best on the outer circles of being, less well in the higher concerns of the spirit, where concrete forms become redundant. as the magus projects his or her will through the instruments, they act lik

agus can become the pentagram. other uses of the figure will suggest themselves. for those with advanced powers of visualization, the geometric dodecahedron (a solid formed of twelve interlocking pentagons) may be built around the self. magically this is an impregnable shell built upon five reflected (or ten) and six reflected (or twelve. these are two most powerful complex numbers upon which the tarot, kabbalah, zodiac, and other systems are based. pythagoras reputedly held the dodecahedron to be the most potent and perfect shape in the world. the tetragrammaton is expanded by the addition of the hebrew letter shin, which is in the shape of a lamp with three flames and magically signifies spirit: ra.the two common forms of the pentagrammaton are yod-he-shin-vau-he (pro- nounced "yeheshuah

h differs in its emphasis and some of its parts from the tra- ditional jewish kabbalah. this time will not be wasted. in modern magic, the kabbalah is used as a kind of mega filing system. it is concerned almost exclusively with the tree of the sephiroth and its aspects. the tree provides a schematic pattern that organizes and relates the many disparate subsystems of magic, such as astrology, the tarot, the occult elements, the angelic hierarchy, numerology, the hebrew letters and their many occult uses, the demon- ic hierarchy, the ritual instruments, the various levels of human awareness, the four worlds or planes of being, and so on. in the traditional jewish kabbalah, attention is focused mainly on the use of holy names of god as mantras, and the numerical manipulation of sacred texts

predictive applications, these must stem from the syn- chronicity of heaven and earth. the patterns of the planets and stars do not com- pel events on earth, they mirror those events, and through the application of archetypal symbols some understanding of those events may be intuited by astrologers when they examine the heavens. the magical mechanism is identical to that used in divination by the tarot. the images on the tarot cards are mythic and archetypal, even as are the symbols of astrology. the shuffling of the tarot deck provides a synchronous link between the querent and the cards, even as the motion of the heavens over time provides a synchronous link between the birth chart and the life of the person for whom it is cast. no, the powers of the zodiac are not to be found in the sky

TYSON DONALD SOUL FLIGHT

. scenes, things, instead of being like pictures, have the third dimension, solidity; they stand out like bas-relief, then haut-relief, then you see as from a balloon, as it is said, by a bird's-eye view. you feel to go to the place, to descend upon it, to step out upon the scene, and to be an actor there."143 geomantic symbols other objects were used as astral doorways. the most popular were the tarot cards and the symbols of geomancy. israel regardie wrote "it will be found a good plan to prepare cards of the geomantic symbols painted in their appropriate colors, for these make perfect 'doors' through which the seer can pass. and while these symbols are also attributed to the elements, the visions acquired from the geomantic symbols using the names of the appropriate rulers and genii wil

lan to prepare cards of the geomantic symbols painted in their appropriate colors, for these make perfect 'doors' through which the seer can pass. and while these symbols are also attributed to the elements, the visions acquired from the geomantic symbols using the names of the appropriate rulers and genii will be quite distinct in character from those of the tattwa cards. the hebrew letters, the tarot cards and sigils, the planetary and zodiacal signs, and sigils of every description may be used to yield the symbolic door to a subtle plane."144 the geomantic symbols are formed by randomly poking four rows of holes into the ground with a stick and counting up the number of holes in each row. an even number of holes results in two small marks that usually resemble stars or crosses, but an o

little doubt that members of the golden dawn employed the i ching hexagrams as astral portals, although they are overlooked in the main documents published by regardie. aleister crowley, a member of the golden dawn who derived his system of practical magic from the order teachings, placed great emphasis on the i ching. pathworking next to the tattwas, the most widely used astral doorways were the tarot cards. they were widely employed throughout the golden dawn teachings, and in the grade rituals of the order. the picture cards of the tarot were used in conjunction with the tree of life to represent the pathways from eleven to thirty-two that connected the ten spherical emanations known as the sephiroth. the sephiroth themselves were numbered, rather confusingly, as paths one through ten

ds of the tarot were used in conjunction with the tree of life to represent the pathways from eleven to thirty-two that connected the ten spherical emanations known as the sephiroth. the sephiroth themselves were numbered, rather confusingly, as paths one through ten. a member of the golden dawn could not truly understand the tree without exploring the linking pathways in the astral body, and the tarot trumps were the most useful tools for defining the astral landscapes of the paths and the nature of their guardians. investigating each pathway on the tree astrally is known as pathworking. the connecting paths were assigned in the system of the golden dawn to the hebrew letters, which could also be used as astral gateways, either in conjunction with the tarot trumps or alone. the final hebr

en, imagining himself passing through this letter tau, and entering the pylon, he should chapter seven: the golden dawn 11 3 proceed to make the appropriate pentagrams and hexagrams, and vibrating the divine names appropriate to that plane. the same technique may be applied to every path and to every sephir th" rising on the planes a related activity that usually involved the picture cards of the tarot known as the trumps was "rising on the planes" regardie quoted from a document written by mathers, in which the tarot trump temperance is mentioned "by concentration and contemplation of the divine, you formulate a tree of life passing from you to the spiritual realms above and beyond yourself. picture to yourself that you stand in malkuth, then by the use of the divine names and aspiration

TYSON DONALD THE MAGICAL WORKBOOK

ciations are used by the majority of ritual magicians and pagans practicing magic today, even though many of them have no idea where these symbolic relationships originated. the most important of these correspondences is the assignment of the four philosophical elements, spirits, angels and names of power to the four points of the compass. also important is the relationship between the twenty-two tarot trumps and the twelve zodiac signs, seven astrological planets, and three simple elements. it is essential that beginners learn both the occult correspondences and the basic ritual techniques taught by the original golden dawn, even if they have no special interest in the order and no intention of studying its complex ceremonies and system of magic as a whole. the golden dawn correspondences

g instruments. when employed in rituals, instruments distract beginners from the real work of creative visualization and inner concentration. the tools i have described are simple and inexpensive, and will be available to everyone. they consist of a knife, the tattwa symbols cut from cardboard, various receptacles to hold common substances such as water and salt, candles, regular coins, a deck of tarot cards, incense sticks and cones, a dowsing pendulum that can be made from a piece of thread and a ring, and simple objects such as a watch and a kettle. no ritual clothing is needed, nor is it necessary to create magic talismans, pentacles, or sigils. xvi introduction exercises complete and practical this book was written in direct response to numerous letters received over the years, in whi

a floor that will accept tape, you can outline the circle and triangle in this way, but do not draw or paint a permanent circle and triangle, since the direction in which the triangle points will vary from evocation to evocation. when using tape, define the circle with white tape, and the triangle with either yellow for east, red for south, blue for west, or green for north. those with a deck of tarot cards may use the twenty-two trumps to define the circle and triangle of evocation. consider the circle as the face of a great clock, with 12:oo at the east. the cards should be positioned with their bases directed inward to the center of the circle. at 12:oo place the star, at 1:00 the lovers, at 2:00 the emperor, at 3:00 strength, at 4:00 temperance, at 5:00 the chariot, at 6:00 death, at

ater and the west, use cups; for earth and the north, use pentacles. beneath the fool put the ace; beneath the universe, the two; beneath the wheel, the three; beneath the empress, the four; beneath the magician, the five; beneath the tower, the six; beneath the hanged man, the seven, beneath the high priestess, the eight; beneath the sun, the nine; beneath the last judgement, the ten. the use of tarot trumps to form the circle and triangle is superior to the methods of tape or coins, since the arrangement of the trumps creates a powerful symbolic machine that aids in evocation. in this present exercise trumps are placed according to golden dawn occult associations. the twelve trumps linked to the signs of the zodiac in the golden dawn system constitute the circle. trumps of the evoking in

of the tetractys, and dimes are composed of nickel and iron, metals used in the making of the swords and knives that are traditionally employed to control or punish lower spirits. copper is the metal of venus, whose symbolic shape is round; iron is the metal of mars, whose symbolic shape is pointed. in a more general sense, coins are used because the coin is one of the alternative emblems for the tarot suit of pentacles, the suit related to elemental earth, the element of manifestation. money is perhaps the ultimate symbol of materialism, and in evocation the purpose is to bring into material presence a spirit within the triangle. when the value of the coins is added, the sum is 112, which by pythagorean addition results in the number 4 (1+1+2= 4. four is the number of materialization. the

TYSON DONALD THE POWER OF THE WORD

ll the mysteries. alchemists employed it prominently in their emblems, as did visionary mystics such as robert fludd and jacob boehme. almost all the great figures in occultism over the past two centuries have recorded observations and speculations about the name. the nineteenth- century french magician gerard encausse, better known by his pen name papus, devoted most of his influential work, the tarot of the bohemians, to unraveling its secrets. his countryman alphonse louis constant, who wrote under the name eliphas levi, spent entire chapters of his popular books on magic wrestling with the meaning of tetragrammaton. the speculations of these and many other occult writers have been collected together for the first time in appendix b. it is fascinating to compare the words of levi with t

tudent of crowley. even in modern times, tetragrammaton continues to exert a powerful fascination over magicians working in the western tradition of ceremonial magic. contemporary kabbalists and occultists discover in the arrangement of the four letters of the ineffable name the essential pattern of the entire universe. the many magical correspondences of its hebrew letters with the elements, the tarot, the magical instruments, the compass points, the winds, the sephiroth of the kabbalah, the planets and the signs of the zodiac, are examined in detail in chapter 111, where the vital role of tetragrammaton at the very heart of the western magical tradition is established beyond dispute. yet this book gives more than just the fascinating ancient history and modern magical use of the name. it

the hebrew alphabet, where the mother letters aleph (h, mem (n, and shin (el) stand for, respectively, air, water, and fire. there is no hebrew letter for earth, indicating that the three elements represented in the alphabet are heavenly rather than earthly. from the solid foundation of the four elements, other occult associations branch forth. the most important of these is the four suits of the tarot, a set of seventy-eight picture cards widely used in modern magic. the symbols of the suits are related to the elements, and through them to the letters of the name. there is some disagreement over the correct relationship, as indeed there is for many of the secondary occult associations of the letters, but in the golden dawn arrangement, which is the most widely accepted, the suit of wands

the correct relationship, as indeed there is for many of the secondary occult associations of the letters, but in the golden dawn arrangement, which is the most widely accepted, the suit of wands stands for fire, and thus the yod of the name. the suit of cups is water and the first he. the suit of swords is air and the vau. the suit of pentacles is earth and the second he. within each suit of the tarot are four face cards, and these are subdivided into elements. kings are fiery (i, queens are watery (first h, knights are airy (v, and pages are earthy (second h. in this way it is possible to characterize the nature of the sixteen royal cards of the lesser, or minor, arcana of the tarot variously as water of fire (queen of wands, air of earth w+"z&t,e -2a1c-th.j i cwkfhj 3 +y17 yvl0da&@el& z

the family v-h-h with i on a higher lever. what does this tell us? that i and v are capable of inverting roles, depending on their circumstances, even though they are not outwardly identical, as are the two feminine hs. understanding the name 25 the magician aleister crowley had something important to say on this very matter. in addition to the tetragrammaton, he used the four royal cards of the tarot to illustrate his views: the relations between these four elements of the name are extraordinarily complex, quite beyond the limits of any ordinary treatise to discuss; they change with every application of thought to their meaning. for instance, no sooner has the princess [second hi made her appearance than the prince m wins her in marriage, and she is set upon the throne of her mother [fir

UNLEASHING THE BEAST

list scholars and christian missionaries as the very worst and most perverse confusion of sexuality and religion.v in fact, for most american readers today, tantra is typically associated with crowley-ian sex magick. one need now only browse the shelves of any barnes and noble bookstore or surf the endlessly proliferating web-sites on the internet to discover the secrets of tantra, sex magick and tarot, practice tantra without tears or even engage in wicca for lovers. as his early biographer, john symonds, remarks "his greatest merit was to make the bridge between tantrism and the western esoteric tradition and thus bring together western and eastern magical techniques."vi -139- but the question remains: how much did crowley actually know either first hand or second hand about indian tantr

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

e must be two opposite and quite different and distinct principles. in sec. xlvda author s preface adorable and immortal beings, greetings and blessings. there are two types of kabbalists, intellectual kabbalists and intuitive kabbalists. the intellectual kabbalists are black magicians, the intuitive kabbalists are white magicians. many times the sidereal gods answer our questions by showing us a tarot card; then we must intuitively understand the answer given to us. intuitive kabbalists comprehend what is reserved for them just by glancing at a tarot card. this is a book of practical christification. this is a book of transcendental esotericism and absolutely practical. we do not theorize here. this work is one hundred percent practical. many students long for their christification but th

here you have it. study it and practice it. inverential peace samael aun weor prefacio del autor adorables e inmortales seres, saludos y bendiciones. hay dos clases de kabalistas: kabalistas intelectuales y kabalistas intuitivos. los kabalistas intelectuales, son magos negros; los kabalistas intuitivos, son magos blancos. los dioses siderales muchas veces nos contestan mostr ndonos una carta del tarot; entonces comprendemos intuitivamente la respuesta que se nos ha dado. los kabalistas intuitivos, con solo mirar una carta del tarot comprenden lo que el destino les reserva. este es un libro de cristificaci n pr ctica. este es un libro de esoterismo trascendental y absolutamente pr ctico. en este libro no teorizamos. esta es una obra ciento por ciento pr ctica. muchos estudiantes anhelan cr

samael aun weor 5 introduction children of man, do you want to enter into the ineffable bliss of nirvana? do you want to become gods? do you want to convert yourselves into christs? do you want to liberate yourselves from the wheel of birth and death? here we will give you the clue of sexual magic! what else do you want? let s see the existing relationship between the 10 sephiroth with the first tarot cards. the seven planets of the solar system are the seven sephiroth. and the thrice-spiritual sun is the sephirothic crown. these sephiroth live and palpitate within our consciousness and we must learn to manipulate and combine them in the marvelous laboratory of our interior universe. these ten sephiroth are: kether crown; the equilibrated power; the magician, the first arcanum of the taro

e-spiritual sun is the sephirothic crown. these sephiroth live and palpitate within our consciousness and we must learn to manipulate and combine them in the marvelous laboratory of our interior universe. these ten sephiroth are: kether crown; the equilibrated power; the magician, the first arcanum of the tarot whose primeval hieroglyphic is represented by a man. chokmah wisdom; the popess of the tarot; occult wisdom, the priestess. the second card of the tarot; the moon, primeval hieroglyphic is represented by the mouth of man. binah intelligence; the planet venus; third card of the tarot, the empress, primeval hieroglyphic is represented by a hand in the attitude of grasping. these three sephiroth are the sephirothic crown. introducci n hijos de los hombres! quer is entrar en la dicha in

of grasping. these three sephiroth are the sephirothic crown. introducci n hijos de los hombres! quer is entrar en la dicha inefable del nirvana? quer is convertiros en dioses? quer is convertiros en cristos? quer is libraros de la rueda de nacimientos y muertes? aqu os daremos la clave de la magia sexual! qu m s quer is? veamos la relaci n existente entre los sephirotes y las primeras cartas del tarot. los siete planetas del sistema solar son los siete sephirotes y el triuno sol espiritual es la corona sephir tica. estos sephirotes viven y palpitan dentro de nuestras conciencias y tenemos que aprender a manipularlos y combinarlos en el maravilloso laboratorio de nuestro universo interior. estos diez sephirotes son: kether el poder equilibrado "el mago" del primer arcano del tarot, cuyo je

WESTERN MANDALAS OF TRANSFORMATION SR AL

s, or even because of past associations from childhood. in qabalah, talismanic images, symbols, or names are in no way arbitrary. if you don't know qabalistic correspondences well, study the charts given here and choose carefully. the tattwa images are less-rigid in terms of categories, i. e, they were incorporated into the golden dawn tradition late and have been used as symbols for the planets, tarot keys, and elements, as well as elemental combinations, by different people with different variations in meaning. correspondences relating to the tree.which have a much longer history.will have a greater tendency to be interpreted 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

rs 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 keys with some success. i have a number of students who use them regularly. but there are some inconsistencies and a number of different interpretations. tattwa images and their possible uses can be found in the works of mathers (1971) and regardie (1984. case attributes tattwa images to zodiacal signs and the internal planetary chakras, which in turn relate specifically to color corresponde

ers (1971) and regardie (1984. case attributes tattwa images to zodiacal signs and the internal planetary chakras, which in turn relate specifically to color correspondences. the latter were particularly important to case, who felt that the tattwa images served as mandalas for healing the emotional, physical and etheric bodies through meditation on their colors and accompanying tones. in his book tarot (1947, case gave these tones and colors in a somewhat veiled fashion, and they have been published in other books as well, such as archetypes on the tree of life (1991) by madonna compton. some sources, such as emahmn's the book of correspondences (1991, have different attributions (see bibliography for above books) they are not as fixed in interpretation as are the talismans which are direc

eed for grounding in a particular relationship; when added to one with mercury, or hod, it may make concrete certain aspirations for getting a teaching job. this will become more clear as we explore the tattwa and talisman correspondences in more depth. qabalistic talismans. 9 for meditation images which lead one directly to an experience of the intelligence of the path (or those belonging to the tarot archetype, i suggest the hebrew letters themselves, which are rooted in the tree tradition and are specific in intention. these should be done on flashing color tablets.that is, in colors which are complementary. if the ground is red, the image is green, etc. for more information on the hebrew letter relationship to the intelligences, see case's excellent the book of tokens or other books li

sked "are you my true guide" a false guide will avoid the question or disappear. test them. 7. steinbrecher says your guide may also have the characteristics or features of your ninth house placement (superconsciousness. i have not always found this to be the case, but you can check it out. dr. case calls the h. g. a the inner voice, and identifies it with the hierophant, or inner teacher, in the tarot. the way to tune into this energy is through quiet listening. in fact, a good way to determine if someone is actually having a relationship with their h. g. a. is to watch their outer behavior and see if they listen. is he or she able to listen attentively to what other people have to say? does the information he or she claims to receive from the inner teacher agree with ethics and good sens

WICCA EIGHT SABBATS OF WITCHCRAFT

n tree* samhain. all hallows. all hallow's eve. hallow e'en. halloween. the most magical night of the year. exactly opposite eight sabbats of witchcraft get any book for free on: www.abika.com 3 beltane on the wheel of the year, halloween is beltane's dark twin. a night of glowing jack-o-lanterns, bobbing for apples, tricks or treats, and dressing in costume. a night of ghost stories and seances, tarot card readings and scrying with mirrors. a night of power, when the veil that separates our world from the otherworld is at its thinnest. a 'spirit night, as they say in wales. all hallow's eve is the eve of all hallow's day (november 1st. and for once, even popular tradition remembers that the eve is more important than the day itself, the traditional celebration focusing on october 31st, be

ime. the ancient celtic view of time, however, is cyclical. and in this framework, new year's eve represents a point outside of time, when the natural order of the universe dissolves back into primordial chaos, preparatory to reestablishing itself in a new order. thus, samhain is a night that exists outside of time and hence it may be used to view any other point in time. at no other holiday is a tarot card reading, crystal reading, or tea-leaf reading so likely to succeed. the christian religion, with its emphasis on the 'historical' christ and his act of redemption 2000 years ago, is forced into a linear view of time, where 'seeing the future' is an illogical proposition. in fact, from the christian perspective, any attempt to do so is seen as inherently evil. this did not keep the medie

ns. if a coven is operating on 'pagan standard time' and misses may 1st altogether, it can still throw a viable beltane bash as long as it's before may 5th. this may also be a consideration for covens that need to organize activities around the week-end. this date has long been considered a 'power point' of the zodiac, and is symbolized by the bull, one of the 'tetramorph' figures featured on the tarot cards, the world and the wheel of fortune (the other three symbols are the lion, the eagle, and the spirit) astrologers know these four figures as the symbols of the four 'fixed' signs of the zodiac (taurus, leo, scorpio, and aquarius, and these eight sabbats of witchcraft get any book for free on: www.abika.com 20 naturally align with the four great sabbats of witchcraft. christians have ad

would begin on sundown of the previous evening, our july 31st, since the celts reckon their days from sundown to sundown. however, british witches often refer to the astrological date of aug 6th as old lammas, and folklorists call it lammas o.s('old style. this date has long been considered a 'power point' of the zodiac, and is symbolized by the lion, one of the 'tetramorph' figures found on the tarot cards, the world and the wheel of fortune (the other three figures being the bull, the eagle, and the spirit. astrologers know these four figures as the symbols of the four 'fixed' signs of the zodiac, and these naturally align with the four great sabbats of witchcraft. christians have adopted the same iconography to represent the four gospel-writers 'lammas' was the medieval christian name

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

on; 4 rivers of the infernal regions according to the greeks, phlegethon, cocytus, styx and acheron; 4 elements of metaphysics; being, essence, virtue, action. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 4 masonic virtues. 4 evangelists and gospels; matthew, mark, luke, john, related to the four kerubic forms of the man, lion, bull and eagle (see wheel of fortune of tarot, key 10--hew65) and thus to the zodiacal signs--aquarius, leo, taurus and scorpio (the relation of aquila to scorpio is a rosicrucian secret. one of the abstruse dogmas of the kabalah concerns the four worlds of emanation; atziluth, briah, yetzirah and assiah. these are not worlds in any ordinary sense, but rather planes of development and existence, the former the most diaphanous and exalte

of the kali yuga, at krishna s death at 3102 b.c, the astronomers say that aldebaran, the eye of taurus, and antares, the heart of scorpio, were as the equinoctial points, and regulus, the heart of leo, and fomalhaut, the eye of the southern fish, were near the solstitial points. this was 5003 years ago. the pack of common playing cards has 4 suits; of diamonds, hearts, clubs and spades. the old tarot or tarocchi cards had 4 suits, wands, cups, swords and pentacles. occult science relates these to the yod, heh, vav, heh of the tetragrammaton. the tarot pack has also 4 court cards, cavalier, king, queen and violet or knave. also called knight, king, queen and princess by some mystics. 59. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott chapter nine the pentad, fi

awaiting perception by process of evolution. these ten sephiroth are not only viewed as triads from above below, but are also imaged in three columns entitled the pillars of severity and mercy, with the median of benignity or mildness. but this scheme is not for this treatise, nor can the sephirotic alliance with the planetary symbols, the angelic host, the divine names and the book of thoth, or tarot be here described. these subjects present a mine of wisdom concealed in the rituals of the kabalistic chabrath zereh aur bokher, from whose parent stem the rosicrucian fraternities also may have arisen. these rituals contain a more complex scheme of the mediaeval occult symbolism than exists in any other form known to me, and i believe that it would not be possible for anyone to reconstitute

en the type of a number with an evil reputation among all peoples. the kabalists contrasted it with the perfection of the decad, and just as the sephirotic number is the form of all good things, so eleven is the essence of all that is sinful, harmful and imperfect. with the ten sephiroth they contrasted the eleven averse sephiroth, symbols of destruction, violence, defeat and death. on the oldest tarot cards, the trump called the tower struck by lightning, number xvi, shows the ten divine sephiroth on one side and the eleven averse sephiroth on the other side; modern tarot designs are very much debased. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott john heydon says that by it we know the bodies of devils and their nature; the jews understand by it lilith, adam

to rename the signs with the names of the apostles, and a scheme of allotment is to be found in the sphere of marcus manilius, by edward sherburne, london, 1675. see notes and queries, vol. xiv, manchester, usa, pg. 211. westcott on the zodiac in society rosicrucian reports gives the christian allusions to the zodiac. 107. in an ordinary pack of playing cards there are 12 court cards, but in the tarot pack there are also 4 cavaliers. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the kabalists greatly esteemed the 12-lettered name of god, hih-hvvh-vihih, meaning fuit, est, erit, or- he was, is, will be. less esoteric was the triple tetragrammaton, ihvh thrice written. all fratres of the rosicrucian society of england will also be familiar with ab ben v ruch h q

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

nd thus having their parents for their teachers, they learn all things fully and abundantly, believing more firmly what is communicated to them* the remains then of this oral tradition seems to exist in these oracles, which should be studied in the light of the kabalah and of egyptian theology. students are aware that the kabalah* is susceptible of extraordinary interpretation with the aid of the tarot, resuming as the latter does, the very roots of egyptian theology. had a similar course been adopted by commentators in the past, the chald an system expounded in these oracles would not have been distorted in the way it has been. the foundation upon which the whole structure of the hebrew kabalah rests is an exposition of ten deific powers successively emanated by the illimitable light whic

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

ion. you should sit 16 on a pillow on the floor of your chamber (or outdoors, slowly gain complete control over your body and visualize the luciferian angel (the higher faculty of man) rising in light above you..the azal ucel ritual of the holy guardian angel is used to visualize and confirm light within the self, to direct that focus of mind and develop the body of light..the major arcana of the tarot is useful for developing the body of light. meditate on the attributes of each card, and then envision the self clearly reflecting these attributes via the mind. allow the consciousness to move through them. ascend in the direction of each plane. it is possible to use a mask to reach a agreed meditative state of bringing forth the angel of light, to focus and visualize the features of the ma

tchcraft. as the hidden one, asmodeus is the fountainhead for the art of encircling energy, the very act of sorcery itself. samael is the fallen angel, the god of fire and manifestation that fell as a seraph. it is considered that samael, as being asmodeus has developed through hebraic times through daemonic appearance, confronting even solomon the mage. samael represents the earthly devil of the tarot, the demon of lust whom resides within each individual, the dark side from which all desire, positive or negative, manifest. the mysteries of samael as the devil of the tarot are within the tract 77, as commented on originally by aleister crowley. this focus point, known as oz is the creation source of each individual, from birth to the manifestation of ones will. samael is further the conce

in thelemic or luciferian terms the beast 666, the solar force of creation and life. the beast 666 is considered evil in christian definitions as it inherently is without a master, has no use for, nor desire for the laws of restriction and subservient behavior developed from a brainwashed system of inner guilt and repression. the beast 666 is the solar phallic symbol, pan, satan, the devil of the tarot, the source of manifestation and inner drive. samael, being also known as ashmodai or asmodeus, is the beast which brings us the inner drive to become, to advance and manifest our path or will. remember, cain is the off spring or child of asmodeus (samael) and eve, thus the father of witchcraft! what should be considered is not that samael (or ashmodai) are considered evil in any moralistic

f entering and becoming is thus summarized in the following way: leviathan (the gateway -timelessness, subconscious power, immortal aspects of the essential self samael (the sun known as asmodeus -force, sorcery, fire. samael is the one of darkness (knowledge hidden) whom rode eve and injected filth into her. samael is the root force of the beast 666, the solar creative force and the devil of the tarot. lilith (the moon queen of the witches and lilitu/succubi -witchcraft, sorcery, lunar dream magicks. lilith is the mother of harlots whom appears in the form of a beautiful woman with the lower half animal like, hairy and feet of a large bird. lilith is the gateway to the sabbat and to the arts of lesser and greater black magick. lilith is also the lunar blood covered goddess, revealed in th

WORKING CEPHALOEDIUM VERSION 1

y do what thou wilt shall be the whole of the law. i ask an oracle of thelema for this working `liber lapidis lazuli' the solar chapter``white cat, the sparks fly from th y fur! thou dost crackle with splitting the worlds' i ask a yi king symbol fo r the whole working: xx `big earth. it means manifestation: i.e. the bringing forth to birth of the forces hitherto developed by us in secret. i ask a tarot trump to represent the prime pantacle of the operation: xvi the house of god. now the oath of the working is to establish the book of the law; in particula r to finish the comment and to publish the book as therein commanded. first the refore in this work is hermes to be invoked and next the sun. i am therefore to restore the card `the house of god' as i did when i abode in the body of alpho

WORKING CEPHALOEDIUM VERSION 2

.o_ do what thou wilt shall be the whole of the law. i ask an oracle of thelema for this working `liber lapidis lazuli' the solar chapter``white cat, the sparks fly from thy fur! thou dost crackle with splitting the worlds' i ask a yi king symbol for the whole working: xx `big earth. it means manifestation: i.e. the bringing forth to birth of the forces hitherto developed by us in secret. i ask a tarot trump to represent the prime pantacle of the operation: xvi the house of god. now the oath of the working is to establish the book of the law; in particular to finish the comment and to publish the book as therein commanded. first therefore in this work is hermes to be invoked and next the sun. i am therefore to restore the card `the house of god' as i did when i abode in the body of alphons

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

in conformity with will" the llewellyn high magick series shows how to affect that change and details the steps necessary to cause it. magick is a tool. high magick is a potent tool. learn to use it. learn to put it to work to improve your life. this series will help you do just that. forthcoming books by pat zalewski z-5: secret instructions for initiation into the golden dawn enochian chess the tarot of the golden dawn enochiana table of contents preface ix introduction advanced enochian magic of the golden dawn xi author's introduction xv chapter 1 the book of truth 1 chapter 2 the twelve gates 29 chapter 3 the tablets of bonorum 75 chapter 4 the holy table 129 chapter 5 visionary experiences 157 appendix a the four elemental weapons 171 appendix b 173 appendix c the lotus wand 175 appe

r llewellyn, has been put into actual practice by the zalewski's, as well as by ra horakhty temple on a larger scale. the student will find no untried practices or theories. xiv some of the additional books being written by zalewski for llewellyn are: z5, commentary on the 0=0 ceremony; commentary on each of the elemental grade rituals; equinox and solstice rituals of the golden dawn; golden dawn tarot; and sex magic of the golden dawn. these ere just a few of more than 20 books which they have either finished or are presently writing. we all hope this series of golden dawn books makes the material clear and will serve as a guide for the student who feels this is his path. those who might wish to work in a golden dawn temple under the guidance of temple advisors should feel free to write t

in the opening of the watchtowers ritual by regardie. for example, if the seal was placed on or beneath the altar during a talismanic or alchemical working, it should produce a special void within the portal to help protect and intensify the object one is working with. when used in this manner, it helps boost the z2 formulae. for purposes of divination, it could be placed under the table for both tarot workings and in games of enochian chess, though in these cases, the seal is merely placed there and need not be opened. during the alchemical workings, the flask containing the matter is placed over the seal (with a flashing tablet on top; and during the period of incubation, the flask is to be left on top of the seal. 18 19 in all cases of astral and alchemical workings, the seal can be ope

e changes since dee's time. the spirits seem to have tried to apply the scheme to things that dee and kelley would understand. in "the concourse of the forces" mathers says "and as aforesaid the central points of these 4 great crosses [of each elemental tablet p.z] do shew in the celestial heavens, and do correspond unto the 4 tiphareth points referred to in the book of the astronomic view of the tarot. naturally then the linea spiritus sancti [on which the three holy names are borne on each tablet p.z1 coincides with the zodiacal belt wherein is the path of the sun who is the administrant of the spirit of life, and the lord of the fire of the world. the four linea s.s. then form the complete circle of the ecliptic, a circle at the center of the zodiacal circle" and he also says "ft is dem

tus sancti [on which the three holy names are borne on each tablet p.z1 coincides with the zodiacal belt wherein is the path of the sun who is the administrant of the spirit of life, and the lord of the fire of the world. the four linea s.s. then form the complete circle of the ecliptic, a circle at the center of the zodiacal circle" and he also says "ft is demonstrated in the book called "t [the tarot manuscripts p.z] that when the 10 sephiroth in their grouping which is called the tree of life are projected in a sphere (kether coinciding with the north pole, malkuth coinciding with the south pole, the pillar of mildness with the axis, then the pillars of severity and of mercy are quadrupled, i.e. there are 5 pillars instead of 3 pillars (see figures 22& 23 `the same scheme is therefore a

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

r of such a fraternity. in both the stella matutina and the golden dawn temples, there were more papers handed out in the outer order than the standard five knowledge lectures, and these varied according to the knowledge and temperament of those in charge. whare ra was no exception, though these papers were hardly more than adequate. the correspondence course covers more detailed work on the g.d. tarot (some 1200 pages on this alone, as well as further investigations of many of its other teachings. these teachings have been enlarged to cover newer concepts in thought that are presently evolving. the course was intended to cover the old outer order study curriculum with tarot, talismanic work and geomancy that was previously inner order material, but now being taught in the outer. one of th

epts in thought that are presently evolving. the course was intended to cover the old outer order study curriculum with tarot, talismanic work and geomancy that was previously inner order material, but now being taught in the outer. one of the major differences between the whare ra 5=6 course and that of the thoth hermes, was that in the latter the four subgrades of the 5=6 were reintroduced. the tarot and talismanic study (not consecration) were brought down to the outer order levels, as were the color scales. regardie described the 5=6 papers of the golden dawn as "a wealth of material with virtually no starting or finishing point which the z.a.m. is swamped with, and it's sink or swim" at thoth hermes we came to the same conclusion. enochiana is a prime example of this, and when one skr

igh. although in the tomb of the sun does not shine, it is lit by the symbolic rose of our order in the centre of the first heptagonal ceiling. in the midst of the tomb stands a circular altar, and after having raised the brazen plate or lid of the pastas, discover the body of our founder, with all the ornaments and insignia. upon his breast was the book 't' a scroll explaining in full the mystic tarot; at the end of which was written a brief paragraph concerning christian rosenkreutz, beneath which earlier fraters had inscribed their names. following this came the names of the three highest chiefs of the order, viz: frater hugo alverda, the phrisian, in the 576th year of his age. frater franciscus de bry, the gaul, in the 495th year of his age. frater elman zata, the arab, in the 463rd ye

irm intention and will to stem its progress and transmute its power into the good, the true and the beautiful--can but increase that evil. as it is written who is blind but my servant, or deaf as my messenger whom i have sent" part 2 the white altar is placed midway between the entrance and the door of the vault. upon it are arranged coloured candles unlit. west of this is an easel supporting the tarot keys of justice and the hanged man, concealing the candles from the postulant. ch. and 2nd ads. are seated either side of the altar: the door o f the vault is open. 3rd ad. remains in west. postulant now has bare feet except for scarlet shoes, and a purple cloak is thrown around him. the admission badge is a pair of scak with a heart in one scale and a feather in the other. 3ni ad. goes to f

at which was broken and that which it sends forth again is peace. but to send forth peace, first we must overcome, and herein lieth the mystery of the double letters, as thou were told that one letter and one planet denote opposites. for in the path of mars indeed is found war and destruction, but in the palace of mars, which is geburah, thou mayest find peace" 3rd ad. replaces bowl and indicates tarot key of hanged man. 2nd ad 'herein my frater, you may perceive somewhat of the same symbolism under another and deeper signification than this, since the hanged man (under which title you may remember that our lord was 'hanged upon a tree) is also entitled the drowned giant, and in this likeness may be said to refer to the adam kadmon of the kabbalists the ideal man who reflects the image of

CHRONOLOGIA RORISPERGIUS

mphorien champier symphonia. history of medicine, from greek times, through the arab period, to the author's times wherein champier styles himself "eques aureae" knight of light. 1528-1578 adam von bodenstein 1529 geoffrey tory- champ fleury ou l'art et science de la proportion des letters. c. 1530-1598 jean ii de gourmont, engraver for guillaume postel's map of the poles credited with executing 'tarots. 1531 agrippa's three books of occult philosophy 1532 earliest manuscript of the splendor solis 1532-1595 thurneisser zum thurn 1531-1588 valentin weigel 1531 "sefer yezirah" recension "gruenwald=b" oxford bodleian library (cat neubeaur) 1531 (8) foll 95b-103b, vellum. germanic writing of 12-13th c, long recension of donnalo (913ad. 1533-1588 theodor zwinger frater of guillaume postel parac

ELIPHAS LEVI SANCTUM REGNUM

christian are added. to facilitate reference to such information, a table is added here specifying the places to which the student can turn for further opinions and more detailed descriptions. court de gebelin. le monde premitif analyse. paris 1773-82. volume 8. etteilla or alliette. philosophie des hautes sciences. amsterdam. 1785. etteilla. lecons theoriques et pratiques du livre du thot. 1787. tarots egyptiennes ou grand etteilla. 1830. etteila. maniere de se recreer avec le jeu des tarots. 1783-5. the magical ritual of the sanctum regnum the magical ritual of the sanctum regnurethe conjuration of the four elements, by eliphas levi. the four elementary forms separate and specify by a kind of rough outline, the created spirits whom the universal movement disengages from the central fire

GILBERT THE MAGICAL MASON

logical and kabalistic study. the french author, court de gebelin, in hismond primitil,paris, 1781, was the first to call attention in modern literature to these cards, and to assert that they were a remnant of the wisdom of the ancient egyptians; he has been followed byj.f.divination and its history 213vaillant, and p. christian, as well as by the noted mystic eliphaz levi. apart from the use of tarots by the gypsies of southern europe, and the use of common playing cards by gypsies in england for purposes of fortune telling, there has been during the last twenty years a revival of card divination by ladies in their homes, and this especially in ireland: this system of divination is also practised for gain in little rooms in the neighbourhood of new bond street in london. omens and presag

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ourt de g belin believed the word tarot itself to be derived from two egyptian words, tar, meaning "road" and ro, meaning "royal" thus the tarot constitutes the royal road to wisdom (see le monde primitif) in his history of magic, p. christian, the mouthpiece of a certain french secret society, presents a fantastic account of a purported initiation into the egyptian mysteries wherein the 22 major tarots assume the proportions of trestleboards of immense size and line a great gallery. stopping before each card in turn, the initiator described its symbolism to the candidate. edouard schur, whose source of information was similar to that of christian's, hints at the same ceremony in his chapter on initiation into the hermetic mysteries (see the great initiates) while the egyptians may well ha

by the tarot trumps to the letters of the hebrew alphabet and the paths of wisdom thus far has not met with any great click to enlarge early portuguese cards. from chatto's origin and history of playing cards. in writing of the deck from which the four cavaliers (jacks) here reproduced were taken, william andrew chatto notes "some of the specimens of portuguese cards given in the 'jeux de cartes, tarots et de cartes num rales' have very much the appearance of having been originally suggested by, if net copied from, an oriental type; more especially in the suits of danari and bastani--money and clubs. in those cards the circular figure, generally understood as representing danari, or money, is certainly much more like the chakra, or quoit of vichnou [vishnu, as seen in hindostanic drawings

c. a human figure kneels below this wreath, playing upon a harp of three strings, for the spirit must create harmony in the triple constitution of its inferior nature before it can gain for itself the solar crown of immortality. the four suits of the minor trumps are considered as analogous to the four elements, the four corners of creation, and the four worlds of qabbalism. the key to the lesser tarots is presumably the tetragrammaton, or the four-letter name of jehovah, ihvh. the four suits of the minor trumps represent also the major divisions of society: cups are the priesthood, swords the military, coins the tradesmen, and rods the farming class. from the standpoint of what court de g belin calls "political geography" cups represent the northern countries, swords the orient, coins the

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

means of which they consulted the oracles of the urim and thummim, as the figures of the four kabalistic animals, which symbols, as we shall show shortly, were epitomized by the sphinxes or cherubs of the ark. in connexion with the usurped teraphim of the book of hermes 129 michas, he cites a curious passage from philo, which is a complete revelation as to the ancient and sacerdotal origin of our tarots. gaffarel thus expresses himself: ghe (philo the jew) speaking of the history concealed in the before-mentioned chapter of judges, says that michas made three gimages of young boys and three young calves, three also of a lion, an eagle, a dragon and a dove, all of fine gold and silver; so that if anyone sought him to discover a secret concerning his wife, he interrogated the dove; concernin

orte or government of the easterns, initiation, power, the tetragram, the quaternary, the cubic stone, or its base. hieroglyph, the emperor, a sovereign whose body represents a right-angled triangle and his legs a cross image of the athanor of the philosophers. h indication, demonstration, instruction, law, symbolism, philosophy, religion. hieroglyph, the pope, or grand hierophant. in more modern tarots this sign is replaced by the image of jupiter. the grand hierophant, seated between the two pillars of hermes and of solomon, makes the sign of esotericism and leans upon a cross with three crossbars of triangular form. two inferior ministers kneel before him. having above him the capitals of the two pillars and below him the two heads of the assistants, he is thus the centre of the quinary

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