Michael Wynn's Occult Reference Library
*THE AETHYR

Return to Occult Library Index

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

owers. in the book of the thirty aethyrs, commonly called 'the vision and the voice, it becomes progressively difficult to penetrate each aethyr. in fact, the penetration was only attained by the initiations which were conferred by the angel of each aethyr in its turn. there was this further identification with yoga practices recorded in this book. at times the concentration necessary to dwell in the aethyr became so intense that definitely samadhic results were obtained. we see then that the exaltation of the mind by means of magical practices leads (as one may say, in spite of itself) to the same results as occur in straightforward yoga. i think i ought to tell you a little more about these visions. the method of obtaining them was to take a large topaz beautifully engraved with the rose

ing them was to take a large topaz beautifully engraved with the rose and cross of forty-nine petals, and this topaz was set in a wooden cross of oak painted red. i called this the shew-stone in memory of dr. dee's famous shew-stone. i took this in my hand and proceeded to recite in the enochian or angelic language the call of the thirty aethyrs, using in each case the special name appropriate to the aethyr. now all this went very well until about the 17th, i think it was, and then the angel, foreseeing difficulty in the higher or remoter aethyrs, gave me this instruction. i was to recite a chapter from the q'uran: what the mohammedans call the 'chapter of the unity 'qol: hua allahu achad; allahu assamad: lam yalid walam yulad; walam yakun lahu kufwan achad' i was to say this, bowing mysel

ALEISTER CROWLEY BOOK OF LIES

iratic attribution of pentagrammaton, that followed by dr. dee, and by the hindus, tibetans, chinese and japanese. fire is the foundation, the central core, of things; above this forms a crust, tormented from below, and upon this condenses the original steam. around this flows the air, created by earth and water through the action of vegetation. such is the globe; but all this is a mere strain in the aethyr, alpha-iota-theta-eta-rho. here is a new pentagrammaton, presumably suitable for another analysis of the elements; but after a different manner. alpha( alpha) is air; rho( rho) the sun; these are the spirit and the son of christian theology. in the midst is the father, expressed as father-and-mother. i-h (yod and he, eta( eta) being used to express "the mother" instead of epsilon( epsil

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

g all through the latter again> the advanced magician will not find it to be so in practice. he will be able by suitable invocation to travel directly to any place desired. in liber 418 an example of perfection is given. the adept who explored these aethyrs did not have to pass through and beyond the universe, the whole of which yet lies within even the inmost (30th) aethyr. he was able to summon the aethyrs he wanted, and his chief difficulty was that sometimes 151 he was at first unable to pierce their veils. in fact, as the book shows, it was only by virtue of successive and most exalted initiations undergone in the aethyrs themselves that he was able to penetrate beyond the 15th. the guardians of such fortresses know how to guard. the master therion has published the most important pra

d it. islam making a bonfire of written wisdom, and haeckel forging biological evidence; physicists ignorant of radioactivity disputing the conclusions of geology, and theologians impatient of truth struggling against the tide of thought; all such must perish at the hands of their own error in making their minds, internally defective or externally deflected, the measure of the universe> of being. the aethyr is the 279 "akasha, the "spirit, the aethyr or physics, which is the framework on which all forms are founded; it receives, records and transmits all impulses without itself suffering mutation thereby. the "earth" is the sphere wherein the operation of these "fundamental" and aethyric forces appears to perception "under the earth" is the world of those phenomena which inform those perce

rm the same in such a way that the baculum may be partaker therein. let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of fiery scarlet "the lamp" let the dominus liminis take pure lead, tin, and quicksilver, with platinum, and, if need be, glass. let him by his understanding and ingenium devise a magick lamp that shall burn without wick or oil, being fed by the aethyr. this shall he accomplish secretly and apart, without asking the advice or approval of his adeptus minor. let the dominus liminis keep it when consecrated in the secret chamber of art. this then is that which is written "bring furnished with complete armour and armed, he is similar to the goddess" and again "i am armed, i am armed" hamagic without tears get any book for free on: www.abi

ALEISTER CROWLEY MAGICK WITHOUT TEARS

nerves: do you mean "not in normal circumstances to be apprehended by the senses" i suppose so. in a word: do fix a convenient season for going on the astral plane under my eye: half an hour (with a bit of luck) on not more than four evenings would put you in a very different frame of mind. you will soon "feel your feet" and then "get your sea-legs" and then, much sooner than you think "afloat in the aethyr, o my god! my god "white swan, bear thou ever me up between thy wings" 3. now then to your old pons asinorum about the names of the gods! stand in the corner for half an hour with your face to the wall! stay in after school and write malka be-tharshishim v-ruachoth b- schebralim 999 times! 19 my dear, dear, dear sister, a name is a formula of power. how can you talk of "anachronism" whe

ALEISTER CROWLEY MEDITATION

ents to be considered, namely the lamp. 105 chapter x the lamp in liber a. vel armorum, the official instruction of the a'.a. for the preparation of the elemental weapons, it is said that each symbolic representation of the universe is to be approved by the superior of the magician. to this rule the lamp is an exception; it is said "a magical lamp that shall burn without wick or oil, being fed by the aethyr. this shall he accomplish secretly and apart, without asking the advice or approval of his adeptus minor" this lamp is the light of the pure soul; it hath no need of fuel, it is the burning bush incomsumable that moses saw, the image of the most high. this lamp hangeth above the altar, it hath no support from below; its light illumines the whole temple, yet upon it are cast no shadows

ALEISTER CROWLEY THE HEART OF THE MASTER

all be the whole of the law. aves. now the whole air is thrilled by the voices of birds: a swan, a phoenix, a raven, a hawk, a pelican, a dove, an ibis and a vulture: in his turn each one sang praises, even as it was given unto him to understand one part of the spirit of the master. the voice of the swan. aumgn: through the bornless, through the eternal, the thought of the master goeth, afloat in the aethyr. the voice of the phoenix. al: not to be burned, not to be quenched, the soul of the the heart of the master get any book for free on: www.abika.com 7 master bathes in the fire of nature, and is refreshed. the voice of the raven. amen: the past and the future are parts of the present, in the eye of the master, that seeth the secret of secrets and knoweth them all to be one. the voice of

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

with emotions and perceptions, as love to hate, or false to true; but the more violent is the antagonism, the more is it bound in illusion, determined by relation. thus, the word "long" hath no meaning save it be referred to a standard; but love is not thus obscure, because hate is its twin, partaking bountifully of a common nature therewith. now, hear this: it was given unto me in my visions of the aethyrs, when i was in the desert of sahara, by tolga, that above the abyss, contradiction is unity, and that nothing could be true save by virtue of the contradiction that is contained in itself. behold therefore, in this method thou shalt come presently to ideas of this order, that include in themselves their own contradiction, and have no antithesis. here then is thy lever of antinomy broke

me or fear. m the will to die* also there rose up a soul of filth and of weakness, and it corrupted all the rule of the tao. n the vibration which includes life and death as complementary curves- then only was heaven established to bear sway; for only in the lowest corruption is form manifest (phallus. e softened, but otherwise unmodulated breath- also did heaven manifest in violent light (air or the aethyr. r continuous vibration, like l but active- and in soft light (the sun. q combines k+ u- then were the waters gathered together from the heaven (water. v conscious male will. manhood, strength, truth, righteousness, immortality, integrity- and a crust of earth concealed the core of flame (earth. k opening as if startled- around the globe gathered the wide air (the moon<moon is not

ALEISTER CROWLEY EQ I 5

o god: no resurrection: no end: i fall: i fear. o saviour of the world, bruise thou my head with thy foot to save the world, that once again i touch him whom i slew, that in my death i feel the radiance and the heat of the moving of thy robes! let us alone! what have we to do with thee, thou jesus of nazareth? go! go! if i keep silence- or if i speak each word is anguish without hope. and i heard the aethyr cry aloud "return! return! return! for the work is ended; and the book is shut; and let the glory be to god the blessed for ever in the aeons, amen" thus far is the voice of tex and no more. the cry of the twenty and ninth aire or aethyr, which is called rii the sky appears covered with stars of gold; the background is of green. but the impression is also of darkness. 6 an immense eagle

aethyrs with the remaining twenty-seven as their malkuth. and the letters of the first three aethyrs are the key-sigils of the most exalted interpretation of the sephiroth. i is therefore kether; l, chokmah and binah; a, chesed; n, geburah; 10 r, tiphereth; z, netzach; n, hod; o, jesod. the geomantic correspondences of the enochian alphabet form a sublime commentary. note that the total angels of the aethyrs are 91, the numeration of amen. the cry of the 28th aethyr, 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 regard

thee who knowest not thy right ear from thy left; for in the aeon of my father there is neither sound nor silence. whoso hath power to break open this sapphire stone shall find therein four elephants having tusks of mother-of-pearl, and upon whose backs are castles, those castles which ye call the watch-towers of the universe. let me dwell in peace within the breast of the angel that is warden of the aethyr. let not the shame of my mother be 12 unveiled. let not her be put to shame that lieth among the lilies that are beyond the stars. o man, that must ever be opening, when wilt thou learn to seal up the mysteries of the creation? to fold thyself over thyself as a rose in the embrace of night? but thou must play the wanton to the sun, and the wind must tear thy petals from thee, and the be

l fight with thee and overcome thee, except thou expound unto me the word of the abyss. now he makes as if to fight with me (it is very horrible, all the tentacles moving and the flail flashing, and the fierce 13 eyeless face, strained and swollen. and with the magic sword i pierce through his armour to his breast. he fell back, saying: each of these my scars was thus made, for i am the warden of the aethyr. and he would have said more; but i cut him short, saying: expound the word of the abyss. and he said: discipline is sorrowful and ploughing is laborious and age is weariness. thou shalt be vexed by dispersion. but now, if the sun arise, fold thou thine arms; then shall god smite thee into a pillar of salt. look not so deeply into words and letters; for this mystery hath been hidden by

den by the alchemists. compose the sevenfold into a fourfold regimen; and when thou hast understood thou mayest make symbols; but by playing child's games with symbols thou shalt never understand. thou hast the signs; thou hast the words; but there are many things that are not in my power, who am but the warden of the 28th aethyr. now my name thou shalt obtain in this wise. of the three angels of the aethyr, thou shalt write the names from right to left and from left to right and from right to left, and these are the holy letters: the first 1, the fifth 2, the sixth 3, the eleventh 4, the seventh 5, the twelfth 6, the seventeenth 7. thus hast thou my name who am above these three, but the angels of the 30th aethyr are indeed four, and they have none above them; wherefore dispersion and dis

s. and i am the bride of them that are vowed unto loneliness. and i am the mother of the dog cerberus. one person am i, and three gods. and thou who hast blasphemed me shalt suffer knowing me. for i am cold as thou art cold, and burn with thy fire. oh, when shall the war of the aires and the elements be accomplished? radiant are these falchions of my brothers, invisibly about me, but the might of the aethyrs beneath my feet beareth me 15 down. and they avail not to sever the kamailos. there is one in green armour, with green eyes, whose sword is of vegetable fire. that shall avail me. my son is he- and how shall i bear him that have not known man? all this time intolerable rays are shooting forth to beat me back or destroy me; but i am encased in an egg of blue-violet, and my form is the f

a arana binuf la la la arpazna uohulu when thou wilt call my burden unto appearance, for i who am the virgin goddess am the pregnant goddess, and i have cast down my burden even unto the borders of the universe. they that blaspheme me are stoned, and my veil is fallen about me even unto the end of time. now there arises a great raging of thousands and thousands of mighty warriors flashing through the aethyr so thickly that nothing is to be seen but their swords, which are like blue-gray plumes. and the noise is confused, thousands of battle-cries harmonizing to a roar, like the roar of a monstrous river in flood. and all the stone is dull, dull gray. the life is gone from it. there is no more to see. sidi aissa, algeria "november" 24, 1909, 8-9 p.m. the cry of the 26th aethyr, which is cal

d he shall be mingled with dung and spread upon the earth, so that the herbs of the earth may feed thereof and die; and he shall be burnt utterly with fire, and the ashes thereof shall calcine the children of flame, that even in hell may be found an overflowing lamentation. and now on the breast of the angel is a golden egg between the blackness of the wings, and that egg grows and grows all over the aethyr. and it breaks, and within there is a golden eagle. and he cries: woe! woe! woe! yea, woe unto the world! for there is no sin, and there is no salvation. my plumes are 19 like waves of gold upon the sea. my eyes are brighter than the sun. my tongue is swifter than the lightning. yet am i hemmed in by the armies of night, singing, singing prases unto him that is smitten by the thunderbol

it is i that have heard all prayer alway, and there is none to answer "me" woe unto me! woe unto me! accursed am i unto the aeons! all this time this brilliant eagle-headed god has been 20 attacked, seemingly, by invisible people, for he is wounded now and again, here and there; little streams of fresh blood come out over the feathers of his breast. and the smoke of the blood is gradually filling the aethyr with a crimson veil. there is a scroll over the top, saying "ecclesia abhorret a sanguine" and there is another scroll below it in a language of which i do not know the sounds. the meaning is, not as they have understood. the blood is thicker and darker now, and it is becoming clotted and black, so that everything is blotted out; because it coagulates, coagulates. and then at the top th

and the voice said: thy fear is known; thine ignorance is known; thy weakness is known; but thou art nothing in this matter. shall the grain which is cast into the earth by the hand of the sower debate within itself, saying, am i oats or barley? bond-slave of the curse, we give nothing, we take all. be thou content. that which thou art, thou art. be content. and now the lion passeth over through the aethyr with the crowned beast upon his back, and the tail of the lion goes on instead of stopping, and on each hair of the tail is something or other- sometimes a little house, sometimes a planet, at other times a town. then there is a great plain with soldiers fighting upon it, and an enormously high mountain carved into a thousand temples, and more houses and fields and trees, and great citi

my eyes are fixed upon his eyes; my being is sucked up through my eyes into those eyes. and i see through those eyes, and lo! the universe, like whirling sparks of gold, blown like a tempest. i seem to swell out again into him. my consciousness fills the whole aethyr. i hear the cry nia, ringing again and again from within me. it sounds like infinite music, and behind the sound is the meaning of the aethyr. again there are no words. all this time the whirling sparks of gold go on, and they are like blue sky, with a lot of rather thin white clouds in it, outside. and now i see mountains round, far blue mountains, purple mountains. and in the midst is a little green dell of moss, which is all sparkling with dew that drips from the rose. and i am lying on that moss with my face upwards, drin

and in the midst is a little green dell of moss, which is all sparkling with dew that drips from the rose. and i am lying on that moss with my face upwards, drinking, drinking, drinking, drinking, drinking of the dew. i cannot describe to you the joy and the exhaustion of everything that was, and the energy of everything that is, for it is only a corpse that is lying on the moss. i am the soul of the aethyr. 28 now it reverberates like the swords of archangels, clashing upon the armour of the damned; and there seem to be the blacksmiths of heaven beating the steel of the worlds upon the anvils of hell, to make a roof to the aethyr. for if the great work were accomplished and all the aethyrs were caught up into one, then would the vision fail; then would the voice be still. now all is gone

here are 49 interpretations of every cosmos, and each interpretation is manifested in 49 ways. thus also are the calls 49, but to each call there are 49 visions. and each vision is composed of 49 elements, except in the 10th aethyr, that is accurs d, and that hath 42. all this while the dewdrops have turned into cascades of gold finer than the eyelashes of a little child. and though the extent of the aethyr is so enormous, one perceives each hair separately, as well as the whole thing at once. and now there is a mighty concourse of angels rushing toward me from every side, and they melt upon the surface of the egg in which i am standing in the form of the god kneph, so that the surface of the egg is all one dazzling blaze of liquid light. now i move up against the tablet- i cannot tell you

transmuted into one sense, and that sense is dissolved in itself (here occurs samadhi) 33. let me speak, o god; let me declare it. all. it is useless; my heart faints, my breath stops. there is no link between me and p. i withdraw myself. i see the table again (he was behind the table for a very long time. o.v) and all the table burns with intolerable light; there has been no such light in any of the aethyrs until now. and now the table draws me back into itself; i am no more. my arms were out in the form of a cross, and that cross was extended, blazing with light into infinity. i myself am the minutest point in it. this is "the birth of form" i am encircled by an immense sphere of many-coloured bands; it seems it is the sphere of the sephiroth projected in the three dimensions. this is "t

upon thee. and the veil of light hideth that which is. with that, i suddenly see the world as it is, and i am very sorrowful. bou-saada "november" 28, 1909. 4-6 p.m. 36("note- you do not come back in any way dazed; it is like going from one room into another. regained normal consciousness completely and immediately) the cry of the 21st aethyr, which is called asp. a mighty wind rolls through all the aethyr; there is a sense of absolute emptiness; no colour, no form, no substance. only now and then there seem as it were, the shadows of great angels, swept along. no sound; there is something very remorseless about the wind, passionless, that is very terrible. in a way, it is nerve-shaking. it seems as if something kept on trying to open behind the wind, and just as it is about to open, the

nd thou hast seen his eyes, and understood his heart, for the voice of the ape is the pulse of his heart and the labouring of his breast. go, therefore, and rejoice, for thou art the prophet of the aeon arising, wherein he is not. give thou praise unto thy lady nuit, and unto her lord hadit, that are for thee and thy bride, and the winners of the ordeal x. and with that we are come to the wall of the aethyr, and there is a little narrow gate, and he pushes me through it, and i am suddenly in the desert. the desert, near bou saada.4 "november" 29, 1909. 1.30- 2.50 p.m. the cry of the 20th aethyr, which is called khr the dew that was upon the face of the stone is gone, and it is become like a pool of clear golden water. and now the light is come into the rosy cross. yet all that i see is the

are, were ye only alive with the life that abideth in light" all this time i have been fading away. i sink. the veil of night comes down a dull blue-gray with one pentagram in the midst of it, watery and dull. and i am to abide there for a while before i come back to the earth (but shut me the window up, hide me from the sun. oh, shut the window!)5 now, the pentagram is faded; black crosses fill the aethyr gradually growing and interlacing, until there is a network. it is all dark now. i am lying exhausted, with the sharp edge of the shew- stone cutting into my forehead. bou-saada "november" 30, 1909. 9.15- 10.50 a.m. 46 5 it was done- o.v. illustration plate facing page 47 partly approximated and partly described: this is as shown below. the words in the top row are enclosed in bands (no

er thought, or who confuse the higher with the lower, the substance with the shadow. every aethyr is truth, though it be but a shadow, for the shadow of a man is not the shadow of an ape("note- all this has come to me without voice, without vision, without thought (the shew-stone is pressed upon my forehead and causes intense pain; as i go on from aethyr to aethyr, it seems more difficult to open the aethyr. the golden cross has become a little narrow door, and an old man like the hermit of the taro has opened it and come out. i ask him for admission: and he shakes his head kindly, and says: it is not given to flesh and blood to unveil the mysteries of the aethyr, for therein are the chariots of fire. and the tumult of the horsemen; whoso entereth here may never look on life again with equ

ok on life again with equal eyes. i insist. 47 the little gate is guarded by a great green dragon. and now the whole wall is suddenly fallen away; there is a blaze of the chariots and the horsemen; a furious battle is raging. one hears nothing but the clash of steel and the neighing of the chargers and the shrieks of the wounded. a thousand fall at every encounter and are trampled under foot. yet the aethyr is always full; there are infinite reserves. no; that is all wrong, for this is not a battle between two forces, but a "m l e" in which each warrior fights for himself against all the others. i cannot see one who has even one ally. and the least fortunate, who fall soonest, are those in the chariots. for as soon as they are engaged in fighting, their own charioteers stab them in the bac

rriors are dead, and they are the ripe fruits that are fallen- the ground is covered with them. there is a laugh in my right ear "this is the tree of life" and now there is a mighty god, sebek, with the head of a crocodile. his head is gray, like river mud, and his jaws fill the whole aire. and he crunches up the whole tree and the ground and everything. now then at last cometh forth the angel of the aethyr, who is like the angel of the fourteenth key of rota, with beautiful blue wings, blue robes, the sun in her girdle like a brooch, and the two crescents of the moon shapen into sandals for her feet. her hair is of flowing gold, each sparkle as a star. in her hands are the torch of penelope and the cup of circe. 48 she comes and kisses me on the mouth, and says: blessed art thou who hast

whole content. and i am bidden to study the holy table very intently so as to be able to concentrate on it when it appears. i have grown greater, so that i am as great as the angel. and we are standing, as if crucified, face to face, our hands and lips and breasts and knees and feet together, and her eyes pierce into my eyes like whirling shafts of steel, so that i fall backwards headlong through the aethyr- and there is a sudden and tremendous shout, absolutely stunning, cold and brutal: osiris was a black god!6 and the aethyr claps its hands, greater than the peal of a thousand mighty thunders. i am back. bou-saada "november" 30, 1909 10-11.45 p.m. the cry of the 18th aethyr, which is called zen a voice comes before any vision: accursed are they who enter herein if they have nails, for t

ALEISTER CROWLEY EQUINOX EQ I 3 2

r of the name of god, the virgin impregnated by the one idea_ the vision of adonai incarnated in her son. illumined by this one supreme longing which had burnt up his coarser desires, he passed through the next ritual to 234 the illusive foundation of yesod, which in its apparent equilibrium contains a falsified reflection of the supreme path of the fool. for, though its element is air, it is not the aethyr of zero, the breath of equilibrium, any more than air as a mixture of oxygen and nitrogen is the ether of space. from yesod he could look back upon malkuth and be filled with an intense pity for all who still cling to its illusive splendour; so also could he look up towards kether (kether in yesod, though he knew it not, and burn with a joy not unmingled with sorrow at the apparent hope

s, with the elements as usual. and know thou that the altar may be removed unto the east after the great invocation of isis, where he shall duly confess himself in the presence of god the vast one. whereafter, let him arise, and, standing in the sign of osiris slain, let him obligate himself as followeth and is hereafter duly set down in clear writing [269""the obligation" 67 two of the "cries of the aethyrs [to be most solemnly accepted by him who would attain unto the knowledge and conversation of his holy genius] in my bondage and affliction, o lord, let me raise thy holy symbol alike of suffering and of strength. i invoke thee, the great avenging angel hua, to place thine hand invisibly upon mine head, in attestation of this mine obligation! i. a member of the body of aeshoori, do spir

ALEISTER CROWLEY EQUINOX EQ I 3 3

eof. 1. o thou sovran warrior of steel-girt valour, whose scimitar is a flame between day and night, whose helm is crested with the wings of the abyss. i know thee! o thou four-eyed guardian of heaven, who kindleth to a flame the hearts of the downcast, and girdeth about with fire the loins of the unarmed. 2. o thou sovran light and fire of loveliness, whose flaming locks stream downwards through the aethyr as knots of lightning deep-rooted in the abyss. i know thee! o thou winnowing flail of brightness, the passionate lash of whose encircling hand scatters mankind before thy fury as the wind-scud from the stormy breast of ocean. 3. o thou sovran singer of the revelling winds, whose voice is as a vestal troop of bacchanals awakened by the piping of a pan-pipe. i know thee! o thou dancing f

en light, that art wound round the dark forehead of death! i adore thee, evoe! i adore thee, iao! o thou crimson vintage of life, that art poured into the jar of the grave! i adore thee, evoe! i adore thee, iao! o thou waveless ocean of peace, that sleepest beneath the wild heart of man! i adore thee, evoe! i adore thee, iao! o thou whirling skirt of the stars, that art swathed round the limbs of the aethyr! i adore thee, evoe! i adore thee, iao! o thou snow-white chalice of love, thou art filled up with the red lusts of man! i adore thee, evoe! i adore thee, iao! o thou fragrant garden of joy, firm-set betwixt the breasts of the morning! i adore thee, evoe! i adore thee, iao! o thou pearly fountain of life, that spoutest up in the black court of death! i adore thee, evoe! i adore thee, ia

ALEISTER CROWLEY EQUINOX EQ I 3

ing's basil-plant bright and hard as adamant! marsyas. yonder, faintly luminous, the yellow desert waits for us. lithe and eager, hand in hand, we travel to the lonely land. there, beneath the stars, the smoke of our incense shall invoke the queen of space; and subtly she shall bend from her infinity like a lambent flame of blue, touching us, and piercing through all the sense-webs that we are as the aethyr penetrates a star! her hands caressing the black earth, 52 her sweet lithe body arched for love, her feet a zephyr to the flowers, she calls my name_ she gives the sign that she is mine, supremely mine, and clinging to the infinite girth my soul gets perfect joy thereof beyond the abysses and the hours; so that_ i kiss her lovely brows; she bathes my body in perfume of sweat. o thou my

ALEISTER CROWLEY EQUINOX EQ I 4

the same in such a way that the baculum may be partaker therein. 18 let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of fiery scarlet "the lamp" let the dominus liminis take pure lead, tin, and quicksilver, with platinum, and, if need be, glass. let him by his understanding and ingenium devise a magick lamp that shall burn without wick or oil, being fed by the aethyr. this shall he accomplish secretly and apart, without asking the advice or approval of his adeptus minor. let the dominus liminis keep it when consecrated in the secret chamber of art. this then is that which is written "bring furnished with complete armour and armed, he is similar to the goddess" and again "i am armed, i am armed" 19 i.nsit n.aturae r.egina i.sis (obtained in invocatio

remarked, came a melody as of the sweet-souled v n. again, by the grace ineffable of bh vani to the meanest of her devotees, arose the splendour of the inner sun. as bidden by my guru, i saluted the 166 dawn with pranava. this, as i foresaw, retained the dhy nic consciousness. the disk grew golden: rose clear of all its clouds, flinging great fleecy cumuli or rose and gold, fiery with light, into the aethyr of space. hollow it seemed and rayless as the sun in sagittarius, yet incomparably brighter: but rising clear of cloud, it began to revolve, to coruscate, to throw off streamers of jetted fire [this from a hill-top i beheld, dark as of a dying world. covered with black decayed wet peaty wood, a few pines stood stricken, unutterably alone.272] but behind the glory of its coruscations see

DONALDTYSON CORONZON

bai-vovin. note the similarity between the endings of both titles. they are probably the same word- vovim or vovin is translated by laycock in his complete enochian dictionary as "dragon" the enochian word teloc means "death" therefore a more accurate meaning for teloc-vovim is the death dragon, or perhaps the slaying dragon. aleister crowley linked coronzon to the tenth aethyr of enochian magic. the aethyrs (or aethers or ethers or airs) are dimensions or worlds of spirit arranged in a series of concentric shells, like ukrainian nesting dolls. the outermost sphere is numbered 1, and the innermost that is next to the earthly sphere of the four elements is numbered 30. one call is used to invoke the spirits of all the aethyrs, but the name of each aethyr is inserted into the first sentence

thful relation, and that the vision of the tenth aethyr begins just before page 93 of the supplement to vol. 1, number 5 of the equinox, but of course the scientifically minded reader will see in this nothing more than a coincidence. the cry of the 10th aethyr, which is called zax there is no being in the outermost abyss, but constant forms come forth from the nothingness of it. then the devil of the aethyr, that mighty devil choronzon, crieth aloud, zazas, zazas, nasatanada zasas. i am the master of form, and from me all forms proceed. i am i. i have shut myself up from the spendthrifts, my gold is safe in my treasure-chamber, and i have made every living thing my concubine, and none shall touch them, save only i. and yet i am scorched, even while i shiver in the wind. he hateth me and to

ly names, i cannot swerve therefrom, for their first whispering is greater than the noise of all my temptests. bid me therefore come unto thee upon my hands and knees that i may adore thee, and partake of thy forgiveness. is not thy mercy infinite (here choronzon attempts to seduce the scribe by appealing to his pride. but the scribe refused to be tempted, and commanded the demon to continue with the aethyr. there was again a short delay) choronzon hath no form, because he is the maker of all form; and so rapidly he changeth from one to the other as he may best think fit to seduce those whom he hateth, the servants of the most high. thus taketh he the form of a beautiful woman, or of a wise and holy man, or of a serpent that writheth upon the earth ready to sting. and, because he is himsel

power of the pentagram) i feed upon the names of the most high. i churn them in my jaws, and i void them from my fundament. i fear not the power of the pentagram, for i am the master of the triangle. my name is three hundred and thirty and three, and that is thrice one. be vigilant, therefore, for i warn thee that i am about to deceive thee. i shall say words that thou wilt take to be the cry of the aethyr, and thou wilt write them down, thinking them to be great secrets of magick power, and they will be only my jesting with thee (here the scribe invoked the angels, and the holy guardian angel of the frater p. the demon replied) i know the name of the angel of thee and thy brother p, and all thy dealings with him are but a cloak for thy filthy sorceries (here the scribe averred that he kn

t the demon and the scribe, concerning the departure and the writing of the word, the scribe not knowing if it were meet that the demon should depart. then the seer took the holy ring, and wrote the name babalon, that is victory over choronzon, and he was no more manifest (this cry was obtained on dec. 6, 1909, between 2 and 4.15 p.m, in a lonely valley of fine sand, in the desert near bou-saada. the aethyr was edited and revised on the following day) after the conclusion of the ceremony, a great fire was kindled to purify the place, and the circle and triangle were destroyed. note by scribe almost from the beginning of the ceremony was the scribe overshadowed, and he spoke as it were in spite of himself, remembering afterwards scarcely a word of his speeches, some of which were long and s

GOETIA LUCIFERIAN

he body of light is brought forth not through dreaming, but the waking plane/conscious mind. find a comfortable place to meditate, decorated in such which would represent the higher self/daimon. anoint the neck and arms in abramelin oil and have the chamber lit with natural light if possible allowing the sun to enter the chamber. remember, the point is to reach the empyrean or celestial realms of the aethyr, the higher consciousness of self. while quietly meditating, envision the astral body growing, of which a great fire and light is rising above the physical body, envision and eye within this fire. raise yourself up in through the aethyr, from which you are floating and rising in the sky. as you rise begin to visualize a great angel before you. there is a great wind which is violent and

e sorcerer which may be contrary to the purpose of the ritual. the pentacle of solomon/tetragrammaton is the sigil of the will of god (god may represent set or the divine will the isolate self. you may have the pentacle of tetragrammaton on your person, symbolic of the will of the rite. when one enters the cross-roads of spirits you are in the arena of anon, the spirits which have existed between the aethyr and the earth for timeless ages the take the flesh of our desires, therefore posing a dangerous tight rope walk of obsession/possession. consider the strength of will as the guide in the working, thus the reason for one being in direct contact with the hga/angel-serpent and envenomed with the light of set or the adversary. the names within the tetragrammaton represent the power of will

in the form of a beautiful and angelic male, who rides upon a winged horse. he is a powerful angel who brings the sorcerer s will to flesh quickly, and will disappear until you are ready for him to return. being a luciferic spirit, seere resides in the air and may pass over the earth in a blink of the eye. he initiates the self towards the higher spheres of light and the sun, from which one rides the aethyr unto a higher articulation of being through the familiar. seere governs 26 legions of spirits, and is of a good nature( dantalion dantalion is a might duke who appears as a being which has numerous faces of both men and women, each one has either black or solid white eyes, who speak in different tongues. he holds a book in his right hand, which is the grimoire of high art. dantalion rev

GOLDEN DAWN RITUALS ENOCHALL

aaan. aavna: angel, also known as aana. aax: cacodemon, counterpart of the angel axir. aaxp: subservient angel of air angle of water tablet. ab: angel (filia filarum lucis) associated with luna. ab: name of jupiter heptagon 2. aba: cacodemon of fire angle of earth tablet. ababalond: of an harlot. abai: stooping. subservient angel of fire angle of earth. abaiond: governor of the second division of the aethyr pop (56. abaiuonin: to the stooping dragon. 3 abaivoninu: abai vovin. stooping dragon. abalpt: calling angel of earth angle of earth tablet. abamo: angel, also known as abmo. abaramig: abramg, prepare. abmo: subservient angel of earth angle of air tablet, also known as abamo. aboapri: serve, also see booapis. aboz: kerubic angel of air angle of earth tablet. aboza: kerubic name of air a

of air angle of fire tablet. adopa: angel ruling dopa and companions. adota: angel, also known as adta. adph: piadph, jaw. adphaht/ adphant: unspeakable. adraman: name of an evil spirit. adre: subservient angel of fire angle of fire tablet, also known as adire. adroch: mount of olives. adrpan: cast down. adta: kerubic angel of air angle of water tablet. advorpt: governor of the third division of the aethyr tex (90. aeo: cacodemon of water angle of water tablet. aer: cacodemon of fire angle of fire tablet. af: nineteen. affa: empty. aflafben/ aphlafben: dee's good angel that appeared to dee and kelley on nov. 1, 1583. ag l toltorn: no one creature. ag: none/ no/ not/ no one. agb: cacodemon, counterpart of the angel gbal. aglm/ agmlm: angel, companion of magl. aglm: kerubic angel of earth a

d up. allar atraah: bind up your girdles. alndvod: senior of luna on the fire tablet. aloai: controlling name of fire angle of air tablet. alpudus: angelic king ruling in the west-south-west. alr: cacodemon of fire angle of water tablet. als: cacodemon of earth angle of air tablet. alsh: subservient angel of earth angle of air tablet. am: amizpi, fasten. ambriol: governor of the third division of the aethyr loe(36. amd: cacodemon of earth angle of fire tablet. ameipezodi: amizpi, fasten. amgedpha: i begin anew. amipzi/ a mip zi: i fastened. amiran: yourselves. amis: end. amizpi/ am pizi: fasten, alos see amizpi. amma: curse/ cursed. amo: cacodemon of fire angle of air tablet. 6 amox: subservient angel of water angle of fire tablet, also known as amsox. amsox: angel, also known as amox. an:

own as amox. an: angel (filus filiorum lucis, associated with luna. an: name of jupiter heptagon 1. anaa: angel, also known as anvaa. anaa: kerubic angel of water angle of fire tablet. anaeem: calling angel of water angle of earth tablet. ananael: of the secret wisdom/ wisdom. ancro: angel, also known as anro. and: cacodemon of air angle of water tablet. andispi: governor of the third division of the aethyr zom (9. anetab: in government. angelard: thought (n/ thoughts. angpoi: calling angel of air angle of earth tablet. anh: cacodemon of air angle of water tablet. ani: cacodemon of fire angle of water tablet. anodoin: senior of mercury on the fire tablet. anrg: subservient angel of earth angle of fire tablet. anro: angel, companion of roan, also ancro. anvaa: angel, also known as anaa. aoc

gle of fire tablet. ash: cacodemon of earth angle of air tablet, counterpart of the angel shal. asi: cacodemon of fire angle of fire tablet, counterpart of the angel sisp. asmt: kerubic angel of fire angle of earth tablet. asndood: senior of luna on the fire tablet. asobam: on whom. asp: cacodemon of fire angle of fire tablet. aspian: quality/ qualities. aspiaon: governor of the third division of the aethyr deo (21. aspt: before/ in front of. assi: subservient angel of air angle of air tablet. ast: cacodemon, counterpart of the angel stim. astel (meaning unknown) asymp: with another. ataad: angel ruling taad and companions. atapa: commanding name of fire angle of water tablet. atdim: angel ruling tdim and companions. ath: angel (filia filiarum lucis) associated with venus, name of mars hep

1. 9 avini: millstones. aviny: millstone/ millstones. avtotar: senior of mercury on the air tablet. axir: subservient angel of earth angle of earth tablet, also known as axtir. axp: cacodemon of fire angle of air tablet. axpa: subservient angel of air angle of water tablet. axr: cacodemon of earth angle of water tablet. axtir: angel, also known as axir. axziarg: governor of the second division of the aethyr pax (11. aydropt: governor of the second division of the aethyr tan (50. aytp: kerubic angel of water angle of air tablet. azcall: demonic name (reversal of llacza) commanding cacodemons of water of air. azdobn: angel (filia lucis, associated with mercury. azdobn: name of mercury heptagram point. azdra: demonic name (reversal of ardza) commanding cacodemons of air of air. aziagiar: harv

f a demon. barnafa: prince, associated with sol of jupiter (27. bartiro: prince, associated with jupiter of saturn (41. basgim: day (cf. bazm. 11 basledf: prince, associated with luna of venus (7. basmelo: prince associated with jupiter of sol (10. baspalo: prince, associated with luna of mercury (31. bataivah: elemental king of air, associated with sol. bazchim: governor of the third division of the aethyr des (78. bazm: midday/ noon (cf. basgim, basmelo. bazme: midday. bazmelo: midday the first. bazpama: prince, associated with mercury of mars (17. bbemo: demonic name (reversal of omebb) commanding cacodemons of water of water. befafes: prince, associated with mars of sol (9. befes (vocative case of) befafes, prince. beh-ee-the-oo-embeh- ee-to-em: bitom, spirit of fire. beigia: angel (fi

taba. cabalpt: cbalpt, divine name. cac: cacodemon of earth angle of water tablet, counterpart of the angel acca. cacacom: flourish. cacarg: until. cacocasb/ cacocasp: another while/ another time. cacrg: until. cadaamp: angelic king ruling in the north-north-west. cafafam: abiding/ abode. cafafm: their abiding. calisa /kahisa: chis, are. calz: firmament. calzirg: governor of the third dvision of the aethyr lin (66. cam/ campiao: cacodemon of water angle of fire tablet, counterpart of the angel, amox. camascheth (meaning unknown) camliax: speak/ spoke (v. canal: workman/ workmen. canse: mighty (cf. cruscanse. ca-ol (meaning unknown; perhaps ca, therefore. caosg: earth (upon the. caosga/ caosgi: earth/ upon the earth. caosgin: earth. caosgo: of the earth. caosgon: be to the earth. caozlor:

of air tablet. cca: cacodemon of fire angle of air tablet. ccaa: subservient angel of fire angle of air tablet. ccc: cacodemon of fire angle of air tablet. cci: cacodemon of air angle of fire tablet. ccn: cacodemon of fire angle of water tablet. cco: cacodemon of earth angle of water tablet. ceph/ chep/ keph: name of the enochian letter representing z. chialps: governor of the second division of the aethyr nia (71. chiis: are (cf. chis/ are they. childao/ chisdao: diamond/ diamonds. chirlan: rejoiceth/ rejoice. chirlan par: rejoiceth in them. chirspa: governor of the first divison of the aethyr asp (61. chis /chiis /chiso: are (they are. chis a: are in. chis em: are nine. chis holq: are measured. chis i chis ge: to are not/ are and are not. chis sobca: are they those. chis ta d: are as th

er tablet. cnxp: subservient angel of fire angle of water tablet. coa: cacodemon of earth angle of air tablet. coalg: continually. coasg: caosg, earth. coasgin: than the earth. coazior: increase. cocasb: of time/ time/ the time. cocasg: times. cocn: kerubic angel of earth angle of earth tablet. colis: making. collal: sleeve/ sleeves. com selh: a circle. comanan: governor of the second division of the aethyr zax (29. commah: truss/ trussed. como bliort: a window of comfort. como: window. comselh: circle (n. cona: subservient angel of earth angle of air tablet. congamphlgh: man's spirit; the holy ghost. conisbra: work(s) of man. const: thunder (cf. avavago, coraxo. 17 cop: cacodemon. cop: cacodemon of earth angle of water tablet, counterpart of the angel opna. copa: subservient angel of eart

le of fire tablet. coto: subservient angel of air angle of water tablet. cox: cacodemon of water angle of fire tablet. cpa: cacodemon of earth angle of water tablet. cpao: subservient angel of water angle of air tablet. cpc: cacodemon of fire angle of water tablet. cpsa /cpusa: angel, companion of psac. cpsa: kerubic angel of earth angle of fire tablet. cralpir: governor of the second division of the aethyr zip (26. crcrg: until. crimi: praises. crip/ crp: but/ only. 18 crip ip nidali: but not your noises/ mighty sounds. crl: cacodemon of water angle of earth tablet. cro od zi: the second beginnings of things. croodzi: beginning. also see acroodzi (cf. iaod, iaodaf. crp l: but one. crs: cacodemon of air angle of earth tablet. cruscanse: more mighty (cf. canse. csc: cacodemon of air angle o

on of water angle of earth tablet. cro od zi: the second beginnings of things. croodzi: beginning. also see acroodzi (cf. iaod, iaodaf. crp l: but one. crs: cacodemon of air angle of earth tablet. cruscanse: more mighty (cf. canse. csc: cacodemon of air angle of fire tablet, also counterpart of the angel scio. csn: cacodemon of air angle of earth tablet. cucarpt: governor of the first division of the aethyr lea (46. cumael: name of geburah outer heptagon. cur: cacodemon of water angle of earth tablet. cus: cacodemon, counterpart of the angel ussn. cxa: cacodemon of water angle of fire tablet. cxp: cacodemon of fire angle of water tablet. faboan: mingled with poison. cinxir: mingle/ mingled/ mix/ mixed. cynxir: mingle. czns: subservient angel of air angle of air tablet, also known as czons

rvient angel of air angle of water tablet. de: of/ to. dedvilh (meaning unknown. de gnetaab: of your government. deimola: name of sol (names not pronounceable by man) deo: name of the seventh aethyr. des: name of the twenty-sixth aethyr. dfmn: subservient angel of air angle of air tablet. dial: four lettered holy name of god, ruling the element of earth. dialiva: governor of the third division of the aethyr arn (6. diari: angel, also known as diri. dilzmo: differ (v. dinmt: angel, companion of tdim. dimt: kerubic angel of water angle of water tablet. diom: subservient angel of earth angle of fire tablet, also known as dixom. diri: subservient angel of water angle of air tablet, also known as diari. diu/ duiv/ div: angle. dixom: angel, also known as diom. dlasod/ dlafod: sulphur (alchemical

om: angel, also known as diom. dlasod/ dlafod: sulphur (alchemical (cf. salbrox. dluga: give/ giving. dlugam: give/ given. dlugar: gave/ bring unto them/ gave them/ giving them. dmal: angel (filius lucis, associated with jupiter, name of sol heptagram. dnhd: subservient angel of air angle of water tablet. do o a in: name/ and name. do oa ip: in the name. doagnis: governor of the first division of the aethyr arn (4. doalim: sin (v/ of sin. doanzin: governor of the third division of the aethyr zip (27. dobix: fall (see also loncho. docepax: governor of the third division of the aethyr zim (39. dodpal: let them vex/ vex 20 dodrmni or dodrumni: vexed. dods: vexing. dodsih/ dodseh: vexation (cf. dodpal. dods tolham: vexing all creatures. dolop: angel also known as doop. don: name of the enochia

resenting r. donasdogamatast os: hell-fire. donpa: angel, also known as dopa. dooain/ dooaip: name/ in the name/ his name. doop: subservient angel of earth angle of earth tablet. dopa: kerubic angel of air angle of fire tablet, also known as dolop. dorpha: looked/ looked about/ have looked about me. dorphal: looking/ looking with gladness. dosig: night. dozinal: governor of the fourth division of the aethyr tex (91. drea: subservient angel of fire angle of fire tablet. drilpa: great. drilpa geh ils: great art thou. drilpi: great, greater (cf. canse. drilpi caosgin: greater than the earth. drix: bring down. drix fafen: bring down your train. droln: any. drux/ drun: name of the enochian letter representing n. ds: who/ which/ that (cf. casarm. ds a: who hast thy. ds acroodzi: which hast thy b

fargt: dwelling places. farsm: lift up, raise (cf. goholor. farzm: ye lifted up your voices/ ye lifted up. fatax: angel, also known as faax. faxs: 7336. normally taxs. fi: weed. fifalz: weed out. fifis: execute/ perform/ carry out. fisis: execute. fmnd: subservient angel of air angle of air tablet, also known as fmond. fmond: angel, also known as fmnd. focisni: governor of the second division of the aethyr bag (83. g: with/ in/ you/ your. g a: thirty-one. g chis ge: are not the. 24 ga: name of an angel who appeared to dee and kelley("last breath of the living. ge: not/ is not/ are not/ our. gabriel: name of yesod outer heptagon. gag (meaning unknown) gah: spirit/ spirits. gahire (meaning unknown) gahoachma: i am what i am (a title of god. gaiol: five lettered holy name of god, ruling the

: the divine power creating the angel of the same. gazavaa: name formed of the angels ga, za, vaa. gbal: subservient angel of water angle of earth tablet, also known as gbeal. gbeal: angel, also known as gbal. ge: is not/ not/ our. ge iad: our lord and master. ge o q manin: is not, save in the mind of. gebabal: angelic king ruling in the east-north-east. gecaond: governor of the first division of the aethyr zim (37. ged: name of the enochian letter representing g. gedoons: governor of the second division of the aethyr loe (35. gedotbar: begotten. geh: thou art. gemeganza: your will be done. gemnimb: governor of the second division of the aethyr tex (89. 25 genadol: governor of the second division of the aethyr deo (20. genetaahe: g netaab, your government. geobofal: great work. gephna (mea

oaal: creator. gohe: say/ saying/ said/ he says. gohed: one/ everlasting. gohel: sayeth the first. gohia: we say. goho iad: saith the lord. goho: saith. 26 gohol: saying. goholor: lift up/ raise. goholore: lift up/ raise (cf. farzm. gohon: have spoken/ said/ spoken. gohulim: it is said. gohus: i say. gomg: subservient angel of water angle of earth tablet. gomziam: govenor of the third division of the aethyr rii (87. gon: name of the enochian letter representing i. gono: faith. gonsag (meaning unknown) go o al: qaal, creator. gosaa/ gosao: stranger. graa: moon/ and the moon/ moon. gran: elder/ elders. also uran. graph: name of the enochian letter representing e. grosb: sting/ bitter sting. grsam: admiration. gru: deed/ fact. gsdx: kerubic angel of fire angle of air tablet. gvas: subservient

sels. iznr: subservient angel of air angle of earth tablet, also known as izinr. izraz: angel, also known as izaz. jirosabe: sting. kelpadman (meaning unknown) kures: here) l: of the first/ one/ the first. l capimao: one while/ one time. l ialprt: of the first flame. l nibm: one season. l patralx: one rock. l smnad: one another. la: first (cf. l, li, lo. labnixp: governor of the first division of the aethyr bag (82. lah (meaning unknown) laiad: the secrets of truth. laidrom: senior of mars on the earth tablet, also aidrom. lairz: angel also known as larz. lang: ministering angels. lansh: in power exalted/ power/ also lonsa, lonshi, lonshin. laoaxrp: senior of luna on the water tablet. lap: for/ for ye are. lap zir: of things for i am of him. lap zirdo: for i am. laparin: governor of the se

2. lah (meaning unknown) laiad: the secrets of truth. laidrom: senior of mars on the earth tablet, also aidrom. lairz: angel also known as larz. lang: ministering angels. lansh: in power exalted/ power/ also lonsa, lonshi, lonshin. laoaxrp: senior of luna on the water tablet. lap: for/ for ye are. lap zir: of things for i am of him. lap zirdo: for i am. laparin: governor of the second division of the aethyr zim (38. larag: neither/ nor. larasada: lrasd, dispose. 33 larianu: trian, shall be. larinuji: lring, stir up. larz: kerubic angel of air angle of air tablet, companion of rlza. las: rich. las ollor: the rich man. lasben: angel who appeared to dee and kelley. lasdi: foot (my/ my feet. lauacon: governor of the second division of the aethyr lea (47. lava: pray. lavavoth: angelic king ruli

arianu: trian, shall be. larinuji: lring, stir up. larz: kerubic angel of air angle of air tablet, companion of rlza. las: rich. las ollor: the rich man. lasben: angel who appeared to dee and kelley. lasdi: foot (my/ my feet. lauacon: governor of the second division of the aethyr lea (47. lava: pray. lavavoth: angelic king ruling in the south-south-west. lazdixi: governor of the first division of the aethyr lit (13. lea: name of the sixteenth aethyr. leaoc: angel also known as leoc. lehusan (meaning unknown) lehuslach (meaning unknown) lel: same (cf. l. leoc: subservient angel of water angle of water tablet, also known as leaoc. lephe (meaning unknown) leveanael: planetary angel, associated with luna, name of lunar pentagram. levithmong: the beast of the field/ cattle. lexarph: governor of

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

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 letters 293 appendices: appendix a. the watchtowers. 367 appendix b. watchtower deities. 393 appendix c. watchtower signposts. 409 appendix d. the great crosses of the watchtowers. 425 appendix e. the thirty ae

ula' said the alchemists" aleister crowley, thebook of thoth this magician's manual is intended for use by a wide audience, ranging from beginners in enochian magick to experienced magicians. it is impossible to present a fully structured, progressive program of magical development that will be satisfactorily suitable for everyone. some readers will be more attracted to the watchtowers, others to the aethyrs. some will advance rapidly and effortlessly in certain areas while others may require more time in those areas before begg ready to advance. for this reason, this manual has been especially designed to present all of the basic theoretical material together with guidelines for practical exercises that would be required for the beginner, the intermediate, and the advanced magician. you

ll of the basic theoretical material together with guidelines for practical exercises that would be required for the beginner, the intermediate, and the advanced magician. you, the reader and practicing magician, must familiarize yourself with all of the information contained in this manual and then select those sections that especially appeal to you to work on. the only exception to this rule is the aethyrs which should always be approached in serial order from tex, the lowest, to lil, the highest. it is suggested that you begin your practice of enochian magick by browsing through this manual to learn where areas are located and what subjects are covered. the manual itself is presented in five major parts: general magical theory and background, invocations, the watchtowers, the formulas o

d always be approached in serial order from tex, the lowest, to lil, the highest. it is suggested that you begin your practice of enochian magick by browsing through this manual to learn where areas are located and what subjects are covered. the manual itself is presented in five major parts: general magical theory and background, invocations, the watchtowers, the formulas of enochian magick, and the aethyrs. detailed figures of the watchtower squares can be found in the appendices. the methods of their construction are given in enochian magic which is considered prerequisite reading. 7 similarly, practical exercises for invocations are in enochian magic and are not repeated here. if you planto practice enochian magick, you will need to memorize the pentagram ritual and the hexagram ritual

you through the majar regions of the cosmic planes. however, no two tourists will have exactly the same experiences on a trip to a foreign country, and in the same way no two magicians will experience the watchtowers or aethyrs in exactly the same way. even when the objective experience is similar, every-one's responses and interpretations will vary according to his personal background and karma. the aethyr des, for example, will be seen quite differently by the scholar and the artist. your experiences in bag will be substantially dependent on your personal opinion of yourself, and so on. one way to understand the magical universe is to consider it as one half of a monad. the other half of this manad is consciousness. because a monad is defined as a single indivisible unit, consciousness c

o represent the karma of the magician (occultism defines the pphysicalbody as the crystallization of one's past karma. its natural force is feminine. in enochian magick, the pantacle is the magical symbol of earth, and is especially used in those operations iinvolving the watchtower of earth. the dagger. the dagger symbolizes the piercing ability of thought. as you aquire experience and encounter the aethyrs, you will gradually replace the cumbersome sword with the quicker, and equally effective, dagger. the sword dissociates and divides, but the dagger pierces te the heart. its chief function is the letting of blood and thereby it forces calmness. like the sword, the dagger is associated with the cosmic element air. note: it is sometimes said that the wand should be associated with air be

nding the central circle symbolize the active cosmic elements of water, air and fire which surround, and operate upan, the earth. 2. the second row of seven letters represents the seven sacred planets. 3. the third and outermost row of eleven regions represents the pentagram and hexagram united (5+6=11. 4. each region of letters represents a petal of the rose. using aik bkr (reference aik bkr and the aethyrs later in this manual) the petals/regions add to 3 (3+7+11 21=2+1=3, the number of rows in the rose. the rose is used to determine the sigils for the deities of the four watchtowers. begin with the first letter f the narre in the corresponding petal of the rose. draw straight unes from letter to letter as they appear in the narre. the pattern so drawn is the sigil of the deity. awways b

aboye all forms into the vast formless void of the higher cosmic planes. this goal is far harder to achieve than you may thinic, but with practice and patience, it is likely that you will attain some degree of success. notes to step 4. a successful operation will result in a degree of samadhi, a state of deep transcendental meditation. this is equivalent to entering the formless cosmic planes of the aethyrs aboye un. whether you achieve this or not, you will inevitably reach a point where it is unbearable to continue to rise higher. when this point is reached (and it will vary from one person to another and from one day to another) you should begin to end the operation. notes to step 5. faithfully record your results. in time you may be able to establish patterns which are not otherwise r

agram and hexagram of earth. record your experiences in your magical diary. 138 the thirty aethyrs andan angel cometh forth, and. he taketh me aside into a little chamber in one of the nine towers. this chamber is furnished with maps of many mystical sities. there is a table, and a strange lamp, that gines light by jettingfour columns of vortex rings of luminous smoke. and he points to the map of the aethyrs, that are arranged as a flaming sword, so that the thirty aethyrs go into the ten sephiroth. and the first nine are infinitely holy. aleister crowley, the vision and the voice, the 9th aethyr enochian magick describes thirty aethyrs or aires that are situated above/behind our physical world. unlike the watchtower squares, the aethyrs are positioned in serial order from number 30, tex

lowest and most material, to number 1, lil, the highest and most spiritual. here again you must remember that "high" and "low" are not to be tallen literally, but figuratively. these aethyrs can be compared to the sephiroth and tarot paths of the qabalistic tree of life, but the only exact correspondence is the tenth aethyr, zax, which is the abyss, the location of the eleventh sephiroth, daath. the aethyrs are shown in appendix e and each is fully described in enochian magic. like the qabalistic tree of life, they serve as a powerful structure for the subtle cosmic planes and subplanes that are invisible to our physical eyes but are nonetheless real. the diagrams in appendix e can serve as crude road maps through these regions for anyone who decides to travel there. each region has a pre

physical eyes but are nonetheless real. the diagrams in appendix e can serve as crude road maps through these regions for anyone who decides to travel there. each region has a presiding atmosphere and contains forces, intelligent and non-intelligent, that are characteristic of that region. table iv is a summary of the major signposts of the thirty aethyrs. 139 140 141 142 143 144 145 146 147 148 the aethyrs and magical grades thou canst not travel on the path before thou hast become that path itself. h.p. blavatsky, the voice of the silence many magical orders have taught that each sephiroth on the tree of life corresponda to a magical grade. the ten sephiroth often structure the grades of an order. under the conditions of self-initiation, if you could raise your consciousness sufficientl

tree of life corresponda to a magical grade. the ten sephiroth often structure the grades of an order. under the conditions of self-initiation, if you could raise your consciousness sufficiently to enter a sephiroth (i.e, a cosmic subplane between the most spiritual, kether, and the most material, malkuth) then you effectively attained that magical grade. the same is true in enochian magick with the aethyrs. table vi shows these correspondences. for example, if you raise your consciousness to the 21st aethyr, asp, and meet your own reincarnating ego and see yourself in past lives, then you will have effectively achieved the grade of adeptus minor and can be considered a minor adept in enochian magick. if you are able to enter vta and see the city of the pyramids withoutbecoming ensnared b

f in past lives, then you will have effectively achieved the grade of adeptus minor and can be considered a minor adept in enochian magick. if you are able to enter vta and see the city of the pyramids withoutbecoming ensnared by it, then you will have effectively attained the grade of an exempt adept in enochian magick. remember here that entering any aethyr assumes that you have mastered all of the aethyrs below it and have assimilated all of the lessons and experiences within them. also remember that the aethyrs listed in table vi are not exactly equivalent to the corresponding sephiroth, but do exist on approximately the same cosmic subplane. the formal rites and initiation ceremonies that were bestowed by such groups as the golden dawn at each magical grade are not necessary in enochi

nce of these currents can lead you to disastrous consequences. the story of john dee's psychic partner, edward kelly, directly confronting the sexual forces in deo, the seventh aethyr, is told in enochian magic. kelly, totally unprepared for such an encounter, left dee and gave up magick from that moment. crowley on the other hand, was fully pre-pared and so was able to directly experience all of the aethyrs up to and including lil. the physical body is a sexual organism. sex can not be avoided, nor should i t be. the enochian magician accepts sexuality as an important part of life. the great work is the unification of the dualistic poles that comprise the basis of our universe. this unification includes the duality of male and female. it takes place in the mind, not the body (i.e, in the

to use it or ignore it, then so be it. either choice has its karmic consequences as well as its dangers and benefits. however, sex itself, in the form of sexual currents and forces, cannot be ignored. if you take up the practice of enochian magick, you will inevitably confront such forces sooner or later whatever techniques you use. this is because sexual currents and atmospheres already exist in the aethyrs and to a lesser extent in certain watchtower squares. when you enter these places, you will confront your own sexual nature and unleash sexual energies within yourself whether you consciously desire to do so or not. the sexual force is one of the strongest within your magical universe. in itself, it is neither good nor evil, but like most things it will be up to you to use it wisely an

reative force that originally split non-duality into the dualistic universe of fire, air, water and earth. 155 the sexual currents for lam divided for love's sake, for the chance of union. this is the creation of the world, thatthe pain of division is as nothing, and the joy of dissolution all. aliester crowley, book of the law the sexual currents, both masculine and feminine, that course through the aethyrs are summarized in table vii. these currents are the natural result of the division of monadic essence into the duality of all things below lil. the chief characteristic of the masculine current is consciousness devoid of feeling. the chief characteristic of the feminine current is bliss devoid of intelligence. the masculine current is cold, uncaring, logical, and highly intelligent. it

y as you rise into the higher aethyrs. in some aethyrs both currents will be encountered with almost equal strength. you must remember that each aethyr will always have both currents somewhere within it. table vii contains the one that is usually the strongest, but in those aethyrs where the currents are of approximately equal strength, the table shows "both" 156 table vii. the sexual currents of the aethyrs no. aethyr current_ chief 1 ul masculine* pure consciousness intense oneness 2 arn feminine* intense bliss 3 zom masculine* will 4 paz both* desire 5 ut feminine* infinity 6 maz masculine* detachment 7 deo feminine* love 8 zid masculine* consciousness 9 zip feminine* bliss 10 zax both dissolution 11 ikh masculine anticipation 12 loe feminine* love, compassion 13 zim both duty, compassi

meaning here. 2. jnanamudra. this is the second and middle stage. it is magick using a mental or internal partner. any magical operation which is conducted by a sole magician 158 who calls on or uses sexual forces or currents is of the jnanamudra type. in this stage you must create your own "partner" with your magical imagination and will. this is especially easy to do in enochian magick because the aethyrs, and certain of the watchtower squares, already contain willing partners. in pop, if you are a male for example, is the priestess of the silver star, in zip is the daughter of babalon, and in arn is babalon herself. in the same way, male "partners" await you, if you are female, in other aethyrs( for example, pan is in lin, jupiter is in khr, horus is in zen and hermes is in vta. prel i

magician: step 1. choose one single idea of enochian magick upon which to perform this operation. this can be a deity, an aethyr, a watchtower square, or a simple shape such as a circle or triangle. the symbols of the cosmic elements are iideal to use for this purpose. step 2. assemble the appropriate magical instruments to correspond with the idea of the operation. for example, if your object is the aethyr kf r and specifically, the wheel of khr, then you will want the colors violet and blue, pperhaps an amethyst or lapis lazuli, wood from an oak, ppoplar or fig tree, and the scent of saffron. your weapon would be a sceptre, and so on. you can use crowley's liber 777 to determine exact correspondences, but you are encouraged to use your own intuition and imagination as well. the iimportan

y individuality including his own. he becomes-the all. h.p. blavatsky, glossary to the voice of silence after success with the beginner's and the intermediate's exercises, you will be ready to practice a more advanced magical operation. this exercise will prepare you for the higher aethyrs. i f you can successfully perform the exercise outlined below, you should have little difficulty in entering the aethyrs above nia. step 1. wear your black robe and hold your magical sword. any other preparations will be up to you. step 2. enter your mental body. as soon as any thought comes into your mind, cut it off with your sword. this is called "cutting off a thought at the root" do not allow a single thought to lodge in your mind. continue in this manner for as long as you can. step 3. relax your m

ters of the words, kafafam ia komselha ap which means "the enduring truth of the changeless circle" the entire phrase adds up to 947, the number for nibm ta khr parry meaning "an equal turn of the wheel of fate" this reduces to 2 by aiq bkr, the number for divine will. the two main words of the phrase (i.e, kafafam komselha) add up to 866, the names of the three governors of khr, the 20th aethyr, the aethyr of the wheel (zildron= 255, parziba=189, totokan=422 and 255+189+422=866. aiq bkr reduces 866 to 2. the letters of kika add up to 666 which crowley adopted as his own number, being that of the beast of the new testament. the word kika means "mystery" aiq bkr demonstrates how close this formula is to mzkzb: 1746 and 666 both reduce to 9 because both are formulas of slow but sure cyclic s

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

ls would point with a rod in order to spell out messages. after the deaths of dee and kelly, interest in enochian magic vanished. however, a revival occurred in the nineteenth century through the hermetic order of the golden dawn, and later through aleister crowley s commentaries, the most extensive of which was published in the vision and the voice (1911. crowley claimed to be able to invoke all the aethyrs in the nineteenth key, and recorded his communications with spirits and astral beings.modern enochian magic is characterized by two main operations: invoking spirits, and traveling to the aethyrs. enochian magic is best known to modern satanists indirectly because of anton lavey s inclusion of some of the keys (edited to emphasize infernal connotations) in the latter part of the satani

LIBER CCXLII AHA

ng fs basil-plant bright and hard as adamant! marsyas. yonder, faintly luminous, the yellow desert waits for us. lithe and eager, hand in hand, we travel to the lonely land. there, beneath the stars, the smoke of our incense shall invoke the queen of space; and subtly she shall bend from her infinity like a lambent flame of blue, touching us, and piercing through all the sense-webs that we are as the aethyr penetrates a star! her hands caressing the black earth, her sweet lithe body arched for love, her feet a zephyr to the flowers, she calls my name.she gives the sign that she is mine, supremely mine, and clinging to the infinite girth my soul gets perfect joy thereof beyond the abysses and the hours; so that.i kiss her lovely brows; she bathes my body in perfume of sweat. o thou my secre

LUCIFERIAN SORCERY AND SET TYPHON

ray which comes the initiator of magick, set himself. nick hall points out in "chaos& sorcery" that the eight rayed star appeared in mesopotamia around 3,000 b.c. as a symbol to represent dingir (god, heaven (an) and star. this may be viewed in a luciferian context as dingir representing the infinite possibility of being, the fire stole from heaven, and the union of the celestial going forth into the aethyr of angelick being, the higher intellect or essence associated with the neter set. within luciferian witchcraft, algol is represented by the five elements of ahriman, as first described by the ancient manichaean cult, which was inspired by zoroastrianism but called heretics. these elements of the prince of darkness combined the bestial and earthly aspects, from which ahriman masters all

MICHAEL FORD WITCHMOON

set you upon the path so that the self may be revealed. the holy guardian angel or true will shall manifest in time and with practice. while you a wait that moment however, push forward and be one with the path! the circle should be cast outdoors if possible with a circle of flour, observe the four watchtowers and focus upon all elements flowing fire, water, air and earth. the angelick spirits of the aethyr which guard the foundations of human development shall observe with your calling. they are the watchers often revealed as demons. know their nature well. a witch would now perform a dedication chant, an example would be "by the rights of pleasure may flesh procreate from within. mother of the sabbath, lilith i awaken to the mysteries of our craft. i dedicate my being to the path from wh

this is a solitary rite, it is advised to begin a working of dream control shortly after. by this means the goal of the rite may develop even further into atavistic exploration. you may wish to devise a banishing ritual which suits your workings. banishing rituals in enochian are most useful, since this is an ancient and barbaric magickal language. within its angelic alphabet are phonetic keys to the aethyrs, 121 121 to the evokation of spirits and higher sorcery. a banishing ritual serves to clear the mind of any non-magickal thoughts, a sort of temporary "exorcism" if you will. invocation rinmps zipll, vovim londoh marb levanael, rinmps zipll, demonic element- fire of earth, dragons' kingdom according to levanael, ol vinu a. laoaxrp, torzul pambt ol i invoke thee. laoaxrp, arise unto mys

MOTTA MARCELO THE COMMENTARIES OF AL

l, or on you, by another, cut thine eye out" the curse of society has been procrustean morality, the ethics of the herd-men. one would have thought that a mere glance at nature would have sufficed to disclose her scheme of individuality made possible by order (that most living things live from other living things is no objection. see liber 418 for the curse that turns into a blessing, the call of the aethyrs) a subsidiary meaning of the verse is that you should not attack directly or indiscriminately social states that are unhealthily organized. you should do your will, and tackle only obstacles that present themselves in the path of your will. but others are suffering under bondage! i hear a fool say. if so, the freedom that you granted them would be just another kind of bondage. the slav

he firmament, as a foul stain of storm upon the sky. m and the black brothers raised their heads; yea, they unveiled themselves without shame or fear. n also there rose up a soul of filth and of weakness, and it corrupted all the rule of the tao. e then only was heaven established to bear sway; for only in the lowest corruption is form manifest. r also did heaven manifest in violent light (air or the aethyr) q and in soft light (the sun) v then were the waters gathered together from the heaven. k and a crust of earth concealed the core of flame. d around the globe gathered the wide air (the moon [inserted footnote* the moon is not considered to be a light, but a cohesion of the planet's atmosphere] u and men began to light fires upon the earth. therefore was the end of it sorrow; yet in th

ONYX TABLET OF SET

rience, but rather allow it to unfold at its own pace.then and only then will you come into full realization of what it means to be consecrated to the priesthood of set. ceremony of ordination to the priesthood of set the sentinels of the abyss are summoned to enfold these chambers in a suspension of time and dimension, for the great flame of the prince of darkness is to be drawn to our midst. as the aethyrs of the universe are convoked as witness, i charge you who are within this temple to suffer no word of these proceedings to be passed to the profane. the eyes of the examiners are cast upon those who would defy these words, unto the beginning and end of all dimensions. hear now the legacy of the priesthood of set: in the diabolicon of the age of satan is recounted the primieval sunderin

RUBY TABLET OF SET

el chanokh; see also the vision and the voice. what exactly is an "aethyr? cabalistically these are "rings" or "spheres [of consciousness] progressively closer to the universal godhead. per crowley, each aethyr also awakens certain kinds of dispositions and perceptions in a magician who focuses his attention towards it- and may also provide him with access to related magical tools and/or weapons. the aethyrs will stand further exploration, in light of the initiatory advances of the aon of set, and should provide a rich opportunity for setians to test their gbm sensitivity and skills. i am the ageless intelligence of this universe. i created harwer that i might define my self. all other gods of all other times and nations have been created by men. this you know from the first part of my wor

ou; abandon that which turns away from you; strengthen that which increases of you; and destroy that which knows not of you. let nothing of nature escape your touch; enter and depart throughout the farthest reaches of the universe. arise in your glory and honor the word of set, which he has spoken to us in his perfection. behold the genius of your creation, and let us partake of undefiled wisdom. the aethyrs of the nineteenth part 30- tex 29- rii 28- bag 27- zaa 26- des 25- vti 24- nia 23- tor 22- lin 21- asp 20- khr 19- pop 18- zen 17- tan 16- lea 15- oxo 14- vta 13- zim 12- loe 11- ich 10- zax 9- zip 8- zid 7- deo 6- maz 5- lit 4- paz 3- zom 2- arn 1- lil the word of set: cover letter(1) to the priesthood: the subject of this letter is perhaps best introduced by an extract from the forth

e's self in a nonnatural sense. in other words, black and white concepts in the same working. the reason for the use of the four sons of har-wer is since he is a creation of set, then that proceeding from him is also a tool to be used in the hands of the setian. as long as the setian realizes that the entities are there to help in his personal xeper, then "do as thou wilt is the whole of the law" the aethyr to be invoked is the thirtieth, tex. this is the aethyr of the four regions. this is the region of firmness and stability. it is also the one most dense and closest to the earth. for the setian, the aethyrs are not to be succumbed to. for the one attempting the impossible (uniting with the cosmos, that may be the case. but for the setian, no! the reason for the setian to travel the aeth

eglected the keys. with us, they reach a new standard of purity (as their curious corruptions are dropped, and the original form of each key restored) and beauty (a fresh and profound presentation of the meaning of the keys to reflect our more advanced magical insight, and have become known as the word of set. prior to affiliating with the temple of set, i commenced my own series of workings with the aethyrs. these have continued, and evolved as i have, and are now presented in this paper as a fascinating record of initiation and personal xeper. 1. this paper consists of several parts: 1. a rational overview of the enochian system. 2. a record of the progress of my workings, with details of the ritual used. 3. into the aethyrs, part 1 4. into the aethyrs, part 2 5. into the aethyrs, part 3

and interprets them as the outlook of a man of his times, we can approach the system afresh. if the later attributions of orders such as the golden dawn to each little square in nitpicking detail is adhered to, the magician faces the additional pain of having to unthread their philosophical bias, which is often just as pious as dee's in its way. when aleister crowley commenced his work of skrying the aethyrs, he could have done the enochian system no greater benefit, for his beautiful prose and visionary genius swept away the christianized assumptions of dee in one fell swoop, and presented enochiana as something vital and refreshing, now integrated with the current of his aeon of harwer. using crowley's excellent work as a starting point, our task of finally rehabilitating the essentials

book of leviathan: setians who are interested in performing the series of aethyr workings will find themselves well-rewarded for the troubles involved. those who do will find keeping a diary of the workings a good idea. this is that diary. a consideration of the working environment the important details concerning my evolving working methods are outlined in the introductory comments of each into the aethyrs section of this paper. these were deliberately written up in groups of ten aethyrs as each section was completed, in order to present a maturing and progressive perspective, rather than merely the view in retrospect as afforded by the paper as a whole. in these essays and their developing philosophy, we are witness to a record of xeper in progress. in these essays will be found details

series of diary records. it is apparent at certain distinct stages that i have been influenced by reading ipsissimus crowley's the vision and the voice, but equally often the vision is entirely my own, although i can usually perceive similarities in the underlying symbolism or deduced meaning. as well as reading the aforementioned work, i have also been honoured to read some of the impressions of the aethyrs recorded by adept eardley w. scott, to whom i am indebted, and also the apep workings of ipsissimus lewis, which can be found in the book of leviathan. it should also be obvious that some of the workings were more fruitful than others, and certain of the diary records mean much more to me than others. i unashamedly present them all here nonetheless. i make no claims to perfection, and

own tiredness, preoccupation, etc) should be obvious. the visions of nia and oxo spring immediately to mind, as both are too "easy (see the comment from adept scott's letter below) and too obviously painted with my own idiosyncrasies. the final series of ten are beautiful beyond doubt, and my memory of the original maz working affects me deeply. adept scott pointed out the dangers of working with the aethyrs when he wrote, it would have been an easy thing to simply accept the so-called vision of the aethyr, and to assign some wonderfully spiritual interpretation to make me feel high as a kite. there seems to be a recurring test with each aethyr, in that there are two possible concepts within each realm. one being, the reality of the aethyr and the other being the illusion, it being up to t

ng life. my experience agrees wholeheartedly with this, and the contrast between my stronger and weaker written records testify to it also. we should learn even from our prior failings. whilst on this note, i think it worthwhile to quote ipsissimus lewis, who sent me one of his usual insightful letters, fairly close to the time of writing up this paper, after he had read parts one and two of into the aethyrs: keeping a diary is a helpful thing to do, particularly when dealing with magic. i look back on some of my own magical diaries and feel quite impressed with them- and then find others which strike me as having been a waste of the time it took to record them. no one can work at top capacity all the time, you know. however, i encourage you to continue using the diary as a productive tool

ving been a waste of the time it took to record them. no one can work at top capacity all the time, you know. however, i encourage you to continue using the diary as a productive tool. it is in the spirit of that advice that this paper is offered, not as a lesson but as an illustration, and as an objective reflection of that subjective remanifestation which i have experienced through working with the aethyrs. this paper does not represent a work completed, but a work begun. these are my initial comments upon my initial workings. after a break in which i have many other matters to attend to pertaining to my xeper, i will return to working with the word of set. thoughts on possible further work are included later in this paper. of course, there are no objectively existing thirty aethyrs. thi

er, i will return to working with the word of set. thoughts on possible further work are included later in this paper. of course, there are no objectively existing thirty aethyrs. this system merely represents a framework in which to effectively explore the mysteries of self, isolating aspects of that self according to will and observing the actions and interactions of self. as a convenient tool, the aethyrs are superb and of great value, but it is important to keep this in true perspective. this leads me to quote the irrepressible ipsissimus lewis once again, from issue 98 of the trail of the serpent: i cannot shake the impression that if we allow the symbol to rule and subsequently ignore reality, we open the door to mental illness. as explained in the essays contained in the into the ae

in the essays contained in the into the aethyrs sections of this paper, the actual version of the nineteenth part of the word of set used by me changed at specific points during the series of workings. the following ritual outline details the final version of the working i used, and is written with respect to tex, the thirtieth aethyr (and first to be experienced. ritual outline for working with the aethyrs [ring the bell [light the black flame/ open the gate [invocation to set (as per the crystal tablet [partake of the grail, reciting the following portion of the nineteenth part of the word of set] manifest the existence which partakes of you. create that which is newly of you; abandon that which turns away from you; strengthen that which increases of you, and destroy that which knows no

reciting the following portion of the nineteenth part of the word of set] manifest the existence which partakes of you. create that which is newly of you; abandon that which turns away from you; strengthen that which increases of you, and destroy that which knows not of you. come forth and answer to your names by manifesting my desires! oh hear the names [here recite the names of the governors of the aethyr] taongla gemnimb advorpt dozinal [summon the elements [to the south] bitom [to the east] exarp [to the north] nanta [to the west] hcoma [draw the sigils of the governors of the aethyr you are working with [recite the nineteenth part of the word of set in enochian [recite the nineteenth part of the word of set in english [attend to the vision of the aethyr [when finished, burn the sigils

aw the sigils of the governors of the aethyr you are working with [recite the nineteenth part of the word of set in enochian [recite the nineteenth part of the word of set in english [attend to the vision of the aethyr [when finished, burn the sigils of the governors. then] xeper and remanifest! reyn til runa! hail set [extinguish the black flame/close the gate [ring the bell] so it is done. into the aethyrs- part one preliminaries: this writing refers to a series of experiments i have been conducting in skrying the thirty aethyrs of the enochian system of magic. it had originally been my intention to record the results in my diary and subsequently write them all up in an annotated form at a later date, when all thirty experiments had been concluded. on reflection, however, i believe it wi

it will be ultimately more revealing to present the findings in three installments, especially since a natural break is reached in asp (see 'sacred cows' below, and another landmark will be forthcoming in zax, the abyss, at the tenth aethyr, thus neatly dividing the account into three parts. dividing the record in this manner will make it an interesting study to trace the development not only of the aethyric visions, but also of the scribe's reaction to and account of them, contemporaneously rather than in retrospect. it should go on record that to date i have used the version of the nineteenth call as given in magus lavey's satanic bible, as i find this preferable in its glamour to the golden dawn version, but do not yet have access to the superior word of set in the ruby tablet. in pure

is necessary for the record to state that i do not believe in the actual existence of thirty aethyrs. they are, however, a convenient map for examining the self and the universe and for pursuing the quest for xeper. moreover, the ever-expanding boundaries of the progressive aethyrs provide a wonderful insight into the word runa, uttered by magus flowers. it is important to recognize the fact that the aethyrs are purely a tool, a symbolic device, before commencing work with them. having recognized that, they serve an admirable function in bringing various aspects of the psyche into awareness, each in its proper turn. there is no shame in using pitons in a properly structured attempt to climb a cliff- the climber never mistakes his self-created stepping stones for the cliff itself. nor do i

or purely philosophical and aesthetic reasons, the word of set would prove better. it should be remembered that the accounts of the visions given below, extracted from my diary, were written in the buzzing afterglow of a gbm experience. no claim is made to exalted power and status, merely to insights bearing upon the same. the very nature of such experiences places the skrier in a central role as the aethyr is unfolded to his senses, and the most important aspect of the working is to rationally integrate its revelations into everyday life. failure to do this and the temptation to get carried away in absurd, unwarranted assumptions is the major danger in working with the aethyrs. contrary to some assertions, i believe that anybody can achieve some success, some degree of insight, with every

ensity and practical applicability of that insight. if this is remembered, it is not too difficult to leave megalomania behind and concentrate instead on the proper processes of one's own initiation. what is more important than the written accounts of the visions is the summary given below, which is drawn from them after the event, viewed rationally in the cold light of day. nor do i believe that the aethyrs should be a singular experience, i intend to skry them cyclically, repeating the process every few years. in this way, a true insight into one's own initiatory progress can be gained by comparison with earlier forays. i acknowledge my debt to aleister crowley's the vision and the voice. having read his masterpiece, it is impossible to deny its influence. it is inevitable that any subco

, therefore, there was a gap of quite some time between the lowest two aethyrs and those that follow, and also as with crowley, these visions are of a manifestly inferior nature (almost cringeworthy to me now) in comparison to what was to follow. the lessons drawn from them in the summary remain wholly valid, however, and this is the important point. it should be remembered that an examination of the aethyrs is an examination of one's own mind and whatever visions occur are merely visual representations and symbols (since we are largely used to visual forms of perception) of innermost thoughts. the visions will be unique for every individual, therefore. no ultimate objective validity should be granted to anything seen or heard- a rational and sane analysis is essential. there seems to be a

n flavour between the 29th and 28th aethyrs (even allowing for the lapse in time, and the 21st aethyr also seems to mark a point of shifting emphasis, with a greater reference to the self and less to what lies outside of self. the distinction between self and not-self is very apparent throughout, and i cannot help wondering what right hand path practitioners make of this. the dualistic current of the aethyrs is very strong indeed, almost aggressively so. it remains to place matters in context by explaining that during the course of skrying tex and rii i was still a member of the church of satan. the changeover period when i affiliated with the temple of set is marked by bag and zaa. from this point onwards, setian imagery becomes ever stronger in my perceptions and the more recent visions

atters in context by explaining that during the course of skrying tex and rii i was still a member of the church of satan. the changeover period when i affiliated with the temple of set is marked by bag and zaa. from this point onwards, setian imagery becomes ever stronger in my perceptions and the more recent visions have been impressively more insightful and illuminating as a result. summary of the aethyrs 30. tex basic attitudes and world view. fundamental personal bias and approach to life. 29. rii personal philosophical bias. hopes, aspirations, fears. the religious instinct. 28. bag recognition of indoctrination, guilt, shame. the necessity for world religions for regulatory purposes, but the paradoxical nauseating emptiness of the same. learning to see through one's own eyes. person

THE BLACK LODGE

e adept triad) no more than one. so, therefore, they that have sought after majesty (gedulah) and power (geburah) and victory (netzach) and learning (hod) and happiness (yesod) and gold (malkuth) have been discomfited (because they did not seek balance, or harmony, which is beauty. and these sayings are the lights of wisdom that thou mayst know thy master, for he is a magus (that is, the angel of the aethyr was telling the human consciousness of aleister crowley, the "scribe, that his being as master of the temple had reached initiation into the second sephirah, chokhmah" the curse of thoth consists precisely in that, in the present evolutionary stage of mankind, the control we have of the planes of polarized manifestation is not yet sufficient so that our consciousness of our existence as

THE WITCH CULT OF ZOS VEL THANATOS

sy- that by casting the circle and going forth into the sabbat of spirit can we then begin to learn of ourselves and the very potential we hold. the four flying witches is a gateway of lust and deep set desire; this would belong to the instance of the celestial or luciferian sabbat; the spirit does not regress to therion form, rather remains and seeks the element air to guide inspiration. this is the aethyr of the liberated spirit, the luciferic guide to the emerald crown of the lion serpent. when thy seed spills, invigorate it in the name of the moon and the sun. when one goes forth to the sabbat, allow no restrictions to hinder you, listen to your guide and familiars which are the very messengers of the luciferic angel. death posture preliminary sensation. here we are able to see the alp

e rite of the adversary and the ritual of the holy guardian angel, azal ucel, the essence of the true will may then be understood. incident at the witches sabbath when the circle is cast and the shadow is uplifted, the cunning shall gather as one. here is the great orgy of the horned one, when the luciferic angel and the daemon or akoman is joined, the black adepts astral body is unleashed within the aethyr to formulate their will, to expand their consciousness and then take the sacrament of the black graal of the sabbat, the venom which is turned to nectar. do not restrain in your rites, release your desire as in flesh! the vampires are coming perhaps the most famous aos art piece. this work has played a strong part of inspiration in the formulation of the luciferian gnosis, not only with

TYSON DONALD SOUL FLIGHT

ds, and incidentally observe any phenomena which struck him as peculiar. 152 although regardie signed his name to the introduction in which this passage occurs, the words appear to be crowley's own. the same passage occurs in crowley's autobiography almost word for word.153 the topaz set in the cross acted as crowley's astral gateway. by reciting the enochian call, a kind of general invocation of the aethyrs that is keyed into each aethyr by the insertion of the name of that aethyr, he attuned his consciousness to the particular world he wished to explore. regardie wrote that crowley did not trouble himself to first move his astral body-his "body of lightv-to any particular astral location as his starting 152. crowley, vision and the voice, 7-8. 153. crowley, confessions of aleister crowle

VOX SABBATUM

, born of the union of the dragon and the whore, tubal-qayin as he is often called is the nomad, the sorcerous initiator of those who seek the black light of iblis. for the witches sabbat initiate, lucifer is the black flame of intelligence and will; he represents the foundation of the great work of becoming; he is the anthropomorphic power of self-deification and self-reliance. lucifer exists in the aethyric abode, in the empyrean heights of spiritual ecstasy and storms above the earth itself. lucifer is the inspirer of wisdom, of the ongoing search for knowledge. he is the black snake and peacock angel of the yezidis, the magister of the sun who creates from within to outwards; his words create the spark of vox sabbatum the witches sabbat 22 inspiration to become flesh. the gift of lucif

mpyrean or of the highest aethyr or heavens. this is the self-focused rite of the magician becoming as the adversary, the dragon-angel awakening of the isolate intellect. you are essentially becoming as the prince of darkness through the highest rites of theurgy and magick. invoke with your entire essence, with every fiber of your being. the chthonic conjuration that which raises the self towards the aethyric realms as i rise above the earth, i conjure the circle of ageless being, leviathan to be as my chariot. encircle my spirit o crooked dragon, bring forth my bride within me, whom i call onorthochrasaei, named lilith az, to ride the beast of my self! i summon phloxopha, dev of heat and the scorching desert, from the south! i summon erimacho, the dev of dryness from the east! i summon or

ome, as the powers of the deific combination of lucifer and ahriman, the light and the darkness are his entirely. let the self become through this dance of the beast and the harlot, through unity in the sun shall the flesh manifest from thy will. vox sabbatum the witches sabbat 28 behold! my names are many, each gives power of both darkness and light! upon the earth my astral body is the toad, in the aethyr my form is that of a dragon! i am yaltabaoth! i am saklas! i am samael! i am arimanius! i am azal ucel! i am set-an, shaitan the adversary! i am lucifer! highest angel-djinn of light! my word is i am god and there is not another beside me! so shall i create through my desire, my will and my belief. the whore upon the beast is my sign upon earth, my flesh lives through cain! with these w

ocus and ascend as you may. soror azhdeha17 has related that she is able to attend the luciferian sabbat by simply not-focusing on the rite in a dimly-lit room, with low or no music and a seeming ambience of the bedchamber. this is always subjective to the individual, what works for others may not always work for you. as you move up continue focusing on the algol sigil, you should visualize it in the aethyr, pulsing and burning with unnatural life, the fulgaris lightening sparking the black flame of those who come near it either illuminating the wise sons and daughters of cain, or immolating and destroying the weak& profane. as you grow near the algol chaos sphere, visualize an eye in the center the very essence of lucifer! you will at this moment understand why the daemons of the earth an

itch-black candles, or infants navel cords; and kiss him upon the buttocks in the sign of homage (ad signum homagii eum in podicem osculantur. having committed these and vox sabbatum the witches sabbat 31 similar execrable abominations, they proceed to other infamies. 18 the black man or sabbatic goat is the image of desire, which circles about his self are the shades and spirits which dance from the aethyr to the chthonic realms of the earth. the mask of the devil is the anthropomorphic image of darkness absolute, the adversary, the recipient of the osculum infame, the bestower of the witches mark. cain and the earth gods are beholders of this force, it has become through them just as it shall become through he or she who assumes the mask of the black man. the black riders of poligny, by

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

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 mask as a face of the light. the ascending and rising pentagram..represents the element air and the aethyr, the element of lucifer in his form of azal ucel and lumiel. lucifer in this solar based form represents separation from the material world, from which the essential self may be revealed and focused upon. later in ones initiation into the ahrimanic and yatuk-dinoih methods of sorcery is the body of light reunited and to recreate the body of shadow, the darkness and chthonic joy of becom

tial or aeythric sabbat may be attended in this way..when focused upon the higher and lower octave of saturn also the 17 celestial or infernal sabbat envision the light of the higher octave, azal ucel, the sabbatick initiator. it is essential for the magician to visualize this fire, but then envision the flame within he or she will then be the bearer of this flame the fire of the higher octave is the aethyric and astral plane of lucifer, and all magickal work should be developed and guided by this light, known as the holy guardian angel of initiatic guide. even when one works in the dark light of saturn, or more infernal planes and regions, one must be guided by his or her initiatic angel, the holy guardian angel..algol may encompass the higher and lower octave, the isolated god of storms

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

meet with me and with other members of our temple "thoth- hermes" regardie outlined his then-unpublished addendum to the concourse of the forces. he had written it in the 1930s in an attempt to bring the previously missing gaps of the enochian system into a workable unit compatible with the golden dawn system. the addendum to the concourse of forces was to be in three parts. the first part was on the aethyrs, and the second part was on the construction of the holy seal. the third part, on the angels of the bonorum, had not yet been completed. after being shown some of my own research in this area, he told me that he felt this type of research was now beyond him due to health problems. he asked me to complete the third section, which now forms the basis of the third chapter of this book. th

forces which thy represent. i charge thee to guard my sphere and keep me from evil and the unbalanced forces so that they do not penetrate my abode of mysteries. inspire and sanctify me that i may direct your vortex of strength to"(do signs of the 5=6 grade, or above) note: at this point the main part of the ceremony which the seal has helped direct is then performed. 28 29 2 the twelve gates on the aethyrs crowley was the first golden dawn member to visit each of the aethyrs; his adventures were later recorded in his book the vision and the voice. however, the 30 aethyrs were a subject the golden dawn covered only briefly in the order's enochian papers. according to taylor, the information on the 30 aethyrs included in "the concourse of the forces" was nothing but an introduction. more d

wley in his equinox, vol. i, nos. 7& 8. the version contained in this chapter is based on the dee manuscripts. in the 1930s, campbell told taylor that garstin was having second thoughts about using the order's version of the governors. he preferred the version given in dee's liber scientiae, auxilii, et victoriae terretris. on the governors applied to the globe the application of the governors of the aethyrs to the globe is my own concept and based on gaps in the order's papers. the point of reference is naturally a subjective one and i would encourage others to work out their own starting points using the latitudes i have given. there are a number of ways to do this. you can use complex mathematical progressions or simply use the ring and disk, which is based on the principle of dowsing w

complex mathematical progressions or simply use the ring and disk, which is based on the principle of dowsing with a pendulum, to get your starting point. the diagrams of the constellations, as applied to the tab-i lets, illustrated the golden dawn scheme of the heavens. these should be studied in depth. when certain star systems are placed on them, you can work out the latitude and longitude of the aethyrs and their governors, which will show what function the govern when applied to the macrocosm. an entire book could b written on this subject which could include the individu enochian squares as well. on the four enochian tablets the version given here of the four enochian tablets is not that of the golden dawn nor that utilized at whare ra. it is the regardie version, which was publishe

anges to five more squares which were added by various adepti over the years. these were appendices to a copied version of wynn wescott's original tablets, which i currently have in my possession. trying to give an original version of these tablets is something of an impossibility due to the ongoing debate among occultists. some versions do not allow the formation of the names of the governors of the aethyrs and their sigils. dee even had a numbex of different versions which were also corrected. the final version does not fit well either, although it was corrected by the archangel raphael. making changes using the raphael revised version to the various subsystems would be a monumental undertaking, an article written by christian wilby in adam mclean's prestigious hermetic journal (volume 3

rs is attacked for putting all the letters on the tablets. i assume the author was talking about the regardie version, as mathers' version is the same as the one published by crowley in his equinox, vol. 1, no. 7. i mention this in case others, like christian wilby, are confused between what mathers wrote and what was added later. this also applies to the golden dawn reference to the governors of the aethyrs applied to the world; the concept is mathers' the starting points are my own. in the same article by wilby, the question is posed "why not the new world" my reply is "who is to say that it is not given there in the tablets under a name not known to us at present" while studying mantra yoga in india some years ago, my teacher, vivandatta, was adamant that each country and area had its o

ll reign over you, saith the god of justice. 0 lexarph, comanan, tabitom. move, therefore, and show yourselves forth and appear; declare unto us the mysteries of your creation, the balance of righteousness and truth" this is part of the first enochian call. the call is attributed to the tablet ofunion as a whole, with some golden dawn modifications. by studying the attribution of the governors of the aethyrs to the kabbalah we find that these three names are at the supernal of the tree relating to the sephiroth of chesed, just before one crosses the abyss (see figures 18 through 21. 46 47 48 49 fig. 21. the 91 governors of the aethyrs in assiah of assiah 50 the ca l l of t h e 30 ae t h y r s english "the heavens which dwell in the first aire (or name the aire required) are mighty in the p

vern those that govern. cast down such ag fall. bring forth with those that increase, and destroy the rotten "no place, let it remain in one number. add and diminish until the stars be numbered. arise! move! and appear before the covenant of his mouth which he hath sworn unto us in his jus- tice. open the mysteries of your creation, and make us partakers of the undefiled knowledge" 51 the call of the aethyrs enochian "madriaax ds praf lil (or name the aethyr required) chis micaolz saanir caosgo od fisis balzizas iaida "nonca gohulim: micma adoian mad, iaod bliorb, soba ooaona chis lucifitias piripsol, ds abraassa noncf netaaib caosgi od tilb adphaht damploz, tooatnoncfg micalz oma irasd tol glo marb yarry idoigo od torzulp taodaf gohol "caosga tabaord saanir od christeos yrpoil tiobl busdi

der has produced a set of tables, worked out by computer, at the autumn equinox of 1984, southern hemisphere, to show where the tablets are placed over the globe-the tablets, as laid down in this manner, are not necessarily fixed, but actually move with the precessions of the equinoxes at 55 the rate of 50 seconds of arc per year. from this not only can be deduced the dominion of the governors of the aethyrs, but also the area of governance of each angel of the tablet over the earth. the tablet of union in this instance covers the central axis of the globe (whib binds the other tablets together) and the areas not allocated to the elemental tablets, such as the north and south pole, above 30 degrees longitude north and below 80 degrees longitude south (see figures 24 through 39. 56 57 58 59

gether. 73 latitude of each square of the tablets 80.0 degrees north 67.6 degrees north 55.3 degrees north 43.0 degrees north 30.7 degrees north 18.4 degrees north 6.1 degrees north linea spiritus sancti. 6.1 degrees south 18.4 degrees south 30.7 degrees south 43.0 degrees south 55.3 degrees south 67.6 degrees south 80.0 degrees south ri t u a l f o r pr o j e c t i o n i n t o t h e governors of the aethyrs 1. use the temple setting, the same as 0=0 (see appendix b, plus the four tablets (see figures 3 through 6. 2. conduct banishing ritual of the pentagram (appendix d. 3. invoke the divine white brilliance (dwb) according to the l.v.x. formula between pillars (see appendices f and g. 4. go to the tablet that contains the name of the governor of the aethyr, and perform the invoking pentag

Return to Occult Library Index



Related Matches
abyss adept air angel angels angle angelic astral beast black blue chamber circle consciousness cosmic creation cross crowley darkness death degrees dragon earth element elements enochian eye feminine fire flesh forces form forms god gold golden green guardian heart heaven holy infinite initiation invoke jupiter kerubic king lamp lucifer magic magick magical magician manifest masculine mercury mind moon mother mysteries nature north order pentagram planes power prince rite ritual rose sabbat sephiroth set setian sexual shadow sigils sol soul south sphere spirit spirits squares star stars stone sun sword tablets tablet temple three tree truth universe watchtower watchtowers water white wisdom witches world xeper zax


http://www.hollywoodinsiders.net
MWLibCreator Ver.2 By:Michael Wynn