Michael Wynn's Occult Reference Library
THE ALTAR,THE ALTARS

Return to Occult Library Index

BOOK OF BARUCH

h sedecias the son of josias king of jada had made, 9 after that nabuchodonosor king of babylon had carried away jechonias, and the princes, and the captives, and the mighty men, and the people of the land, from jerusalem, and brought them unto babylon. 10 and they said, behold, we have sent you money to buy you burnt offerings, and sin offerings, and incense, and prepare ye manna, and offer upon the altar of the lord our god; 11 and pray for the life of nabuchodonosor king of babylon, and for the life of balthasar his son, that their days may be upon earth as the days of heaven: 12 and the lord will give us strength, and lighten our eyes, and we shall live under the shadow of nabuchodonosor king of babylon, and under the shadow of balthasar his son, and we shall serve them many days, and

0 0

st down, and valleys filled up, to make even the ground, that israel may go safely in the glory of god, 8 moreover even the woods and every sweetsmelling tree shall overshadow israel by the commandment of god. 9 for god shall lead israel with joy in the light of his glory with the mercy and righteousness that cometh from hhi (place rose, cup, paten of bread and salt, lamp, cross and triangle upon the altar (the candidate must be blindfolded and tied thrice around the waist (hierophant knocks once) kerux (goes to the east, and faces west "hekas! hekas! este be beloi (returns to the southeast and faces east) bell/ hierophant (holds up the sceptre, faces west, and knocks once "fraters and sorors of the hermetic order of the golden dawn, in the temple of isis mighty mother, assist me to open t

and hegemon all knock once in that order. the knocks are given before the words are said in the following) hierophant (knocks "khabs" hiereus (knocks "am" hegemon (knocks "pekht" hiereus (knocks "konx" hegemon (knocks "om" hierophant (knocks "pax" hegemon (knocks "light" hierophant (knocks "in" hiereus (knocks "extension (the kerux removes the rose, cup, paten of bread and salt and the lamp from the altar, leaving the cross and triangle only) hierophant "fraters and sorors of the golden dawn of the outer in the temple of isis mighty mother, i have recieved a dispensation from the chiefs of the second order to duly admit_ to the grade of neophyte. honored hegemon, instruct the candidate to hold himself/herself/themselves in readiness for the ceremony of his/her/their admission, and superin

riangular formation, with the sentinal at the rear of the candidates) kerux "child/children of earth, unpurified and unconsecrated thou cannot enter this sacred hall" stolistes (signing a cross on the candidate's forehead "child of earth i purify thee with water" dadouchos (censing the candidate "child/children of earth i consecrate thee with fire" hierophant "conduct the candidate to the foot of the altar (hegemon does so) hierophant "inheritor of a dying world, why dost thou seek admission into our order" hegemon "my soul wanders in darkness and seeks the light of hidden knowledge, and i believe that in this order, knowledge of that light may be obtained" hierophant_ henceforth you shall be known among us by the motto. let this motto and name be a symbol to aid you through the darkness a

wning in the darkness is thy name, the light of a golden day (the hierophant lowers the sceptre) hierophant "child/children of earth, unbalanced power is evil, unbalanced mercy is weakness and lack of will, unbalanced severity is cruelty and the barreness of mind. thou hast known me now, so pass thou on to the cubical altar of the universe (hegemon replaces the hoodwink and leads the candidate to the altar) hierophant (comes forward between the pillars with sceptre held high in the right hand with the banner of the east in the left "i come in the power of light, i come in the light of wisdom, i come in the mercy of light, the light hath healing in its wings (hiereus moves to the north of the altar with banner and sword in hand. the hegemon moves to the south, the neophyte to the west, the

ome in the power of light, i come in the light of wisdom, i come in the mercy of light, the light hath healing in its wings (hiereus moves to the north of the altar with banner and sword in hand. the hegemon moves to the south, the neophyte to the west, the kerux behind the 33 neophyte, and the stolistes and the dadouchos to the right and left of the kerux. the hierophant is in the east. all face the altar, forming a hexagram) hierophant (remains standing "let us kneel while i invoke the lord of the universe" hierophant "lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look with favor upon this/these neophyte(s) who kneeleth before thee, and grant thine aid unto the higher aspirations of his/her/their soul, so that he/she

0 0 INITIATION CEREMONY

lack& white nemis, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemis, red shoes, lamen, black collar, cup of water dadouchos: black robe, black& white nemis, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemis, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar red cross and white triangle red rose red lamp cup of wine salt patten of bread chemicals for water cup of water required materials for the temple temple arranged according to diagram banners of the east and west temple pillars opening of the neophyte grade 0= 0 when the members are assembled and clothed, hierophant gives one knock and the officers rise. members do not rise except for ad

uchos assist the kerux in the reception. stol: moves to temple entrance. dad: moves to temple entrance. kerux: child of earth, unpurified and unconsecrated thou canst not enter our sacred hall. stol (signing a cross on candidate's forehead) child of earth, i purify thee with water. dad (censing the candidate) child of earth, i consecrate thee with fire. hiero: conduct the candidate to the foot of the altar. child of earth, why dost thou request admission into this order? cand (prompted by hegemon) my soul is wandering in darkness seeking for the light of occult knowledge, and i believe that in this order the knowledge of that light may be obtained. hiero (name of aspirant) i hold in my hand your signed pledge to keep secret all relating to this order, but to confirm it i now ask if you are

sence of this assembly to take a great and solemn obligation to keep inviolate the secrets and mysteries of our order? let me however assure you that this obligation contains nothing incompatible with your civil, moral or religious duties. cand: i am. hiero: advances between pillars to eastern side of altar. hiereus: stands on candidate's left. heg: stands on candidate's right. kerux: advances to the altar picks up the triangle and delivers it to the hierophant. hiero: thou wilt kneel on both knees, give me your right hand, which i place on this sacred and sublime symbol. places candidate's right hand on the center of the triangle. place your left hand in mine. bow your head, repeat your full name at length and say after me all rise. the obligation hiero: i (name of aspirant, in the presen

illars, facing candidate with sceptre in right hand and banner in left. hiero: i come in the power of the light. i come in the light of wisdom. i come in the mercy of the light. the light hath healing in its wings. heg: hegemon moves to candidate's right. kerux: kerux moves behind candidate. stol: moves to left of kerux. dad: moves to right of kerux. the officers are now forming a hexagram around the altar. hiereus: holds sword in the right hand with the banner of the west in left. hiero: let the candidate kneel while i invoke the lord of the universe. hiero: lord of the universe, the vast and the mighty one, ruler of the light and of the darkness, we adore thee and we invoke thee. look with favour upon this neophyte, who now kneeleth before thee and grant thine aid unto the higher aspirat

and the mighty one, ruler of the light and of the darkness, we adore thee and we invoke thee. look with favour upon this neophyte, who now kneeleth before thee and grant thine aid unto the higher aspirations of his soul so that he may prove a true and faithful frater among us unto the glory of thy ineffable name. amen. let the candidate rise. candidate is assisted to rise and is brought close to the altar. hierophant hiereus, and hegemon raise wands and sword touching over the head of the candidate. heg: inheritor of a dying world we call thee to the living beauty. hiereus: wanderer in the wild darkness we call thee to the gentle light. hiero: child of earth, long hast thou dwelt in darkness. kerux (removes hoodwink) quit the night and seek the day. all members present clap hands. hiero:

1 10 INITIATION CEREMONY

white nemyss, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemyss, red shoes, lamen, black collar, cup of water. dadouchos: black robe, black& white nemyss, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemyss, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar red cross and white triangle red lamp salt diagram of the flaming sword fylfot cross required materials for the temple part i banners of the east and west temple pillars hebrew letters: tau, shin, qoph enochian earth tablet lamp part i opening of the zelator grade (the members, having assembled and robed, each is seated in his proper place. hiereus (knock) all rise. hiero (sitting) frate

ain. frater (sorer) neophyte, by what aid dost thou seek admission to the grade of zelator of the golden dawn? heg (for neophyte) by the guidance of adonai; by the possession of the necessary knowledge; by the dispensation of the greatly honoured chiefs of the second order; by the signs and tokens of the zelator grade. by this symbol of the hermetic cross. kerux: takes cross from him places it on the altar and returns to place. hiero: give the step and signs of a neophyte (neophyte gives them. hiero: frater kerux, receive from the neophyte the token, grand word, and password of the neophyte grade. kerux: places himself in front of neophyte and says: kerux: give me the grip of the neophyte (done) kerux: give me the word (done) kerux: give me the password (done) kerux: having received it, he

kneel on both your knees, lay your right hand on the ground, and say- i swear by the earth whereon i kneel (done) let the symbol of blindness be removed. heg: unbinds neophyte's eyes. sentinel: turns up lights. heg: goes back to his proper place. neophyte: remains kneeling between the pillars with his hand on the ground. kerux: takes the salt from before the tablet of the north, and passing round the altar with sol stands in front of neophyte facing him and holds the salt in front of him. hiero: take salt with your left hand and cast it to the north; say let the powers of earth witness my pledge (done) kerux: replaces salt, and returns to his place. hiero: let the neophyte rise and let him be purified with water and consecrated with fire, in confirmation of his pledge, and in the name of t

he created world and behold there the dazzling image of the creator. not yet can thine eyes bear that dazzling image. return, for thou canst not pass by. kerux: turns and leads neophyte back between the pillars. hiero: let the neophyte enter the straight and narrow pathway which turns neither to the right hand nor to the left hand. kerux: leads neophyte directly up center of hall until he is near the altar, halts, steps aside from before neophyte, leaving him to face altar unobstructed. hiereus: heg: cross sceptre and sword before altar. hiereus: heg: whence comest thou? kerux: i come from between the pillars and i seek the light of the hidden knowledge in the name of adonai. hiero: advances to east of altar with sceptre, which he thrusts between sword of hiereus and sceptre of hegemon and

r earth, and the celestial soul therein. form is invisible alike in darkness and in blinding light. i am the left hand kerub of the ark and the feminine power, as metatron is the right hand kerub and the masculine power, and i prepare the way to the celestial light. heg: hiereus: step back to south and north of altar respectively. hiero: takes neophyte by right hand with his left, and pointing to the altar and diagram says: hiero: and tetragrammaton placed kerubim at the east of the garden of eden and a flaming sword which turned every way to keep the path of the tree of life, for he has created nature that man being cast out of eden may not fall into the void. he has bound man with the stars as with a chain. he allures him with scattered fragments of the divine body in bird and beast and

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

prayed for, his statue was flung into the river by the people, immersed in water, or beaten. in the carolingian romances we repeatedly come upon the incident of charles threatening the deity, that if he deny his aid, he will throw down his altars, and make the churches with all their priests to cease from the land of the franks; e.g. ferabr. 1211, 1428 &c. so dame breide too threatens to uncover the altar and break the holy relics; orendel 2395; and marsilies actually, after losing the battle, has the houses of his gods pulled down; eol. 246, 30. if the vintage failed, the statue of urban was thrown into a bath or the river^ the arcadians would scourge their pan with squills((tkix\.ai, when they returned bootless from the chase (theocr. 7, 106. the greeks imputed to their gods not only an

ow, votum, solemn promise, inthcizan vovere; hence also the as. onsecgan has determinative substantives added to it. in the same sense hmdan (offerre) seems to have been in use very early, as. lac icbcodan, ciedm. 173, 9. on. hodn (oblatio. from this biudan i derive muds (mensa, on. hioffr (discus, as. leod (mensa, lanx, ohg. plot, from its having originally signified the holy table of offerings, the altar. the goth, fidlafalijan (with dat. of pers) prop, to please, give satisfaction, is used for xarpeveiv, lu. 4, 8 (see suppl. in mk. 1, 44. lu. 5, 14 athairan adferre, trpoa^ipeiv, is used of sacrifice; and in as. the subst. bring by itself means oblatio; so wolfram in parz. 45, 1 says: si hrahtcn opfer vil ir goten, and tundgr. ii. 25: ein lam zopphere hrdhtc. it is remarkable that the go

is, that she brings us tidings of a suevic goddess. cisa seems the older and better spelling, and ciza would be harder to explain. now from this name of the goddess we can hardly derive that of the town cisara, supposing it to be a purely german derivative; names of places are never formed with such a termination from male or female proper names. it seems more likely that cisara= cisae ara, from the altar and temple of tlie goddess: and later writers might corrupt cisaram into zizarim, zizerim. we read that she was most devoutly (religiosissime) honoured by the suevi, her anniversary is a grand festival devoted to games and merrymaking, the day is precisely defined as the fifty-ninth after aug. 1, it fell therefore on sept. 28. at such a season might be held a feast of the divinity who ha

hermes graece mars dicitur, quo vocabulo ad laudem vel ad vituperationem usque hodie etiam ignorantes utimur. from this it follows, that the god to whom the saxons sacrificed after their victory over the thuringians was called hirmin, irmin, and in the loth century the name was still affixed in praise or blame to very eminent or very desperate characters^ apollo is brought in by the monk, because the altar was built ad orientalem portam, and hercules, because his pillar called up that of the native god; no other idol can have been meant, tlian precisely the irminsul (pp. 115 118, and the true form of this name must have been irmines, irmctnes or hirmines sill. the saxons had set up a pillar to their irmin on the banks of the unstrut, as they did in their own home. the way hirmin, hermes an

3 8 INITIATION CEREMONY

e due bl860.g867v.1 teutonic mythologys 3= 8 practicus grade initiation part i temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink. required materials for the altar 2 blue tapers red tetrahedron 20th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin diagram of 7 heavens in assiah 10 adverse sephiroth enochian water tablet 3 red lamps censer 4 chairs 2 sephirotic tablets tablet of 10 sephiroth in 7 palaces 4 worlds of the tree of life 4 worlds of the tree of life showing 4 holy

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

rt time, and on your return the ceremony of your passage of the 30th path will take place. temple officers part ii hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar: 2 blue tapers greek cross of 13 cubes 19th key of the tarot (sun) required materials for the temple: banners of the east and west temple pillars hebrew letters: resh astrological symbols of planets diagram of tarot cards to hebrew letters enochian water tablet 3 red lamps censer 4 chairs table of geomantic figures and ruling intelligences telesmatic symbols to each geomantic figure kame

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

n your return the ceremony of your reception into the grade of practicus will take place. temple officers part iii hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar: red cross and white triangle 3 red lamps at corners of triangle cup of water diagram of eden before the fall diagram of eden after the fall lamen badge of water required materials for the temple: banners of the east and west temple pillars hebrew letters: shin, resh, mem, peh, ayin kamea of mercury 2 diagrams of daath enochian water tablet 7 planes of tree of life to 7 planets diagram o

4 7 INITIATION CEREMONY

1, 3, 1, 3) heg (knocks 1, 3, 1,(k4= 7 the philosophus grade initiation part i temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar 2 red tapers 12 square calvary cross 18th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin, tau, qoph tablet of the serpent of brass diagram of qabalah of nine chambers diagram of hexagram of tiphareth diagrams of geomantic figures of 8 radii enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small

amps censer 4 chairs 3 cups of water 3 small altars part i the opening (the throne of the hierophant, beside which is a cup of water and the banner of the east, is placed before the dais n.e. the seat of the hegemon is before the dais in the s.e. hiereus in the west. each officer has a cup of water. the pillars are placed about 2 feet in front of hegemon's seat, and behind her is the letter qoph. the altar in the center has a candle on either side. on it is the tarot key, the moon. the elemental lights are lit. incense burns in the south. temple arranged as for path 29. members assembled and robed) hiero (knocks) honoured fraters and sorors, assist me to open the temple in the grade of philosophus. honoured hegemon see that the temple is properly guarded. heg: very honoured hierophant the

d addresses practicus. heg: the priestess with the mask of isis spake and said, the traveller through the gates of anubis is my name. i am water pure and limpid, ever flowing on towards the sea. i am the ever-passing present, which stands in the place of the past. i am the fertilized land. hail unto the dwellers of the wings of the morning. heg: replaces lamp. seats candidate west of and close to the altar facing hierophant and returns to his own place. hiero: i arise in the place of the gathering of the waters through the rolled back cloud of night. from the father of waters went forth the spirit rending asunder the veils of darkness. and there was but a vastness of silence and of depth in the place of the gathering of the waters; terrible was that silence of an uncreated world, immeasura

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

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

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

you release the power in the final stage, you may see the cone exploding and cascading as coloured stars or light beams, which surge away into the cosmos and break into brilliant rainbow colours. if you wish, you can direct the energy after the final release of power by pointing with your hands, or a wand or knife, so that the energies cascade horizontally and downwards, for example into herbs on the altar that you are empowering to make into herb sachets. or you can direct the cascading energies in a specific direction, perhaps towards a person who is ill or in need of magical strength. release is the key at this stage. this release may take the form of a final shout, a leap, or words. as you extinguish your candle of need, you may shout: it is free, the power is mine! or, at the point of

nstantly stooping. in good weather, if you have a sheltered private place in your garden or back yard, you can adapt a tree stump or tall, flat rock as your work space. but perhaps the best altars of all are those impromptu ones you make- such as the top of a standing stone with a circle of your favourite crystals, or a rock on the beach with a circle of seaweed and shells to mark the directions. the altar need not be large but you will need to have room to move all the way round it. many rituals demand that you move in a circle with the altar in the centre, although some place the altar in the north of the circle and you stand to the south, facing north. the central position of the altar/circle represents the realm of spirit, or akasha. akasha is the name given to the fifth element formed

d is one that will emerge spontaneously. you may, however, have a more specific aim in mind. for example, to improve your finances, place a pot of basil herbs, surrounded by golden coloured coins and light a green or golden prosperity candle while visualising golden coins showering upon you. if you have a friend who is sick, and wish to send healing thoughts to them, place a photograph of them on the altar, and surround it with pink flowers, pink rose quartz crystals and a circle of tiny pink candles. send your message of healing or visualised golden light, then blow out the candles deosil, sending the energies to where they are needed. when you are not carrying out formal magick, keep on the altar any crystals that are of personal significance to you (see page 153. you might wish to have

the cosmos can also enter. do this before joining hands if you are creating the circle as a group. in a conventional coven, the high priestess casts and uncasts the circle, but you may prefer to allow the person leading the ritual to cast the magical boundaries. casting a dual circle you can create a dual circle if you wish* first consecrate the salt symbolising the earth element in the north of the altar by stirring it three times with an athame, wand or crystal, and visualise radiance pouring into it* stir the water, also three times deosil with the athame, wand or pointed crystal, asking the light and the goddess to enter it* add a few grains of salt to the water and stir it, saying: may power thus be doubled, thus increased, as life joins life to create a greater force even than these

cts of the moon -maiden, mother and wise woman or crone- the trefoil or triple god of the celts, and the even older egyptian trinity of isis, osiris and horus, the young sky god. this triplicity is still celebrated when we turn our money over and bow three times to the moon for good luck* create your first two circles of light and salt water* return to the place where you began* place the bowl on the altar and light your incense; you can either light a stick in a secure holder or sprinkle incense on a charcoal block burning within the censer* make your final circle with incense, just beyond the lines of salt and water. there are other variations of this, including creating your outer circle of light by walking with your candle in a broad-based holder, followed by the salt water and the inc

ABRAMELIN1

ere be a table or 6 publishcd originally by lackington& allen, london, 1801; but reprinted and re-issued by bernard quaritch, piccadilly, some years since. introduction xxii altar placed therein, covered with a clean white linen cloth, and set towards the east: and on each side thereof place two consecrated wax-lights burning, the flame thereof ought not to go out all these days. in the middle of the altar let there be placed lamens, or the holy paper we have before described, covered with fine linen, which is not to be opened until the end of the days of consecration. you shall also have in readiness a precious perfume and a pure anointing oil. and let them both be kept consecrated. then set a censer on the head of the altar, wherein you shall kindle the holy fire, and make a precious per

f pure white linen on which must be wrote in a gilt lamen, the name tetragrammaton; all which things are to be consecrated and sanctified in order. but you must not go into this holy place till it be first washed and covered with a cloth new and clean, and then you may enter, but with your feet naked and bare; and when you enter therein you shall sprinkle with holy water, then make a perfume upon the altar; and then on your knees pray before the altar as we have directed. now when the time is expired, on the last day, you shall fast more strictly; and fasting on the day following, at the rising of the sun, enter the holy place, using the ceremonies before spoken of, first by sprinkling thyself, then, making. a perfume, you shall sign the cross with holy oil on the forehead, and anoint your

n the time is expired, on the last day, you shall fast more strictly; and fasting on the day following, at the rising of the sun, enter the holy place, using the ceremonies before spoken of, first by sprinkling thyself, then, making. a perfume, you shall sign the cross with holy oil on the forehead, and anoint your eyes, using prayer in all these consecrations. then open the lamen and pray before the altar upon your knees; and then an invocation may be made as follows: an invocation of the good spirits. in the name of the blessed and holy trinity, i do desire ye, strong and mighty angels (here name the spirit or spirits you would have appear, that if it be the divine will of him who is called tetragrammaton, etc, the holy god, the father, that ye take upon ye some shape as best becometh yo

he first leaf of the said book; and having kindled a lamp which should be suspended above the centre of the table, thou shalt surround the said table with a white curtain;11 clothe thyself in the proper vestments, and holding the book open, repeat upon thy knees the following prayer with great humility: 10 published by g. redway, london, 1889. 11 so as to make a species of small tabernacle around the altar. introduction xxv the prayer. adonai, elohim, el, eheieh asher eheieh, prince of princes, existence of existences, have mercy upon me, and cast thine eyes upon thy servant (n) who invoketh thee most devoutly, and supplicateth thee by thy holy and tremendous name, tetragrammaton, to be propitious and to order thine angels and spirits to come and take up their abode in this place; o ye ang

h doth serve to conciliate and to give grace unto the mortal and human creature to behold the face of the angel. he who operateth shall do the same thing, but upon a veil of black silk, and shall put it on in the same manner as the child. after this thou shalt make the child enter into the oratory and thou shalt cause him to place the fire and the perfume in the censer, then he shall kneel before the altar; and he who performeth the operation shall be at the door and prostrate upon the ground, making his oration, and supplicating his holy angel that he will deign to appear and show himself unto this innocent being,70 giving unto him another sign if it be necessary in order to see him himself71 on the two following days. it is requisite that he who shall operate shall take heed to in no wis

ABRAMELIN2

sent all other considerations, so that we may begin with the operation which we should perform on the first morning after the celebration of the feast of easter (or passover. firstly: having carefully washed one s whole body and having put on fresh clothing: precisely a quarter of an hour before sunrise ye shall enter into your oratory, open the window, and place yourselves upon your knees before the altar, turning your faces towards the window; and devoutly and with boldness ye shall invoke the name of the lord, thanking him for all the grace which he hath given and granted unto you from your infancy until now; then with humility shall ye humble yourselves unto him, and confess unto hirn entirely all your sins; supplicating him to be willing to pardon you and remit them. ye shall also sup

tion of his holy angels, and that he may deign by their intermission to grant unto you the secret wisdom, so that you may be able to have dominion over the spirits and over all creatures. ye shall do this same at midday before dining, and also in the evening; so that during these two last moons ye shall perform the prayer three times a day, and during this time ye shall ever keep the perfume upon the altar. also towards the end of your oration, ye shall pray unto the holy angels, supplicating them to bear your sacrifice before the face of god, in order to intercede for you, and that they shall assist you in all your operations during these two moons. the man who is his own master34 shall leave all business alone, except works of charity towards his neighbour. you shall shun all society exc

out hindrance, and it is necessary that all things should be prepared. he who commenceth this operation in solitude can elect a place according unto his pleasure; where there is a small wood, in the midst of which you shall make a small altar, and you shall cover the same with a hut (or shelter) of fine branches, so that the rain may not fall thereon and extinguish the lamp and the censer. around the altar at the distance of seven paces you shall prepare a hedge of flowers, plants, and green shrubs, so that it may divide the entrance39 into two parts; that is to say, the interior where the altar and tabernacle will be placed after the manner of a temple; and the part exterior, which with the rest of the place will be as a portico thereunto. now if you commence not this operation in the cou

d constrain them42 to obey me. the oratory should always be clear and clean swept, and the flooring should be of wood, of white pine; in fine, this place should be so well and carefully prepared, that one may judge it to be a place destined unto prayer. the terrace and the contiguous lodge where we are to invoke the spirits we should cover with river sand to the depth of two fingers at the least. the altar should be erected in the midst of the oratory; and if any one maketh his oratory in desert places, he should build it43 of stones which have never been worked or hewn, or even touched by the hammer: of abramelin the mage 61 the chamber44 should be boarded with pine wood, and a lamp full of oil olive should be suspended therein, the which every time that ye shall have burned your perfume

stones which have never been worked or hewn, or even touched by the hammer: of abramelin the mage 61 the chamber44 should be boarded with pine wood, and a lamp full of oil olive should be suspended therein, the which every time that ye shall have burned your perfume and finished your orison, ye shall extinguish. a handsome censer of bronze, or of silver if one hath the means, must be placed upon the altar, the which should in no wise be removed from its place until the operation be finished, if one performeth it in a dwelling-house; for in the open country one cannot do this. thus in this point as in all the others, we should rule and govern ourselves according unto the means at our disposal. the altar, which should be made of wood, ought to be hollow within after the manner of a cupboard

ADEPTUS MINOR INITIATION

he password formed therefrom? third "a" chief "h" third "y" 4 chief "h" third "hyha (vibrates loudly) chief "mighty adeptus major, what is the vault of the adepti" second "the symbolic burying place of our founder christian rosenkreutz, which he made to represent the universe" chief "associate adeptus minor, in what part of it is he buried" third "in the center of the heptagonal sides and beneath the altar, his head being toward the east" chief "mighty adeptus major, why in the center" second "because that is the point of perfect equilibrium" chief "associate adeptus minor, what does the mystic name of our founder signify" third "the rose and cross of christ; the fadeless rose of creation; the immortal cross of light" chief "mighty adeptus major, what was the vault entitled by our more anc

thy hand, for he that will not strive shall not attain (aspirant takes crucifix in his hand) second (raises hand while invoking "i invoke thee, the great avenging angel awh, in the divine name i.a.o, that thou mayest invisibly place thy hand upon the head of the aspirant in attestation of his obligation (second adept takes the crucifix and hands it to the third adept who in turn replaces it upon the altar) second "repeat now, your new chosen motto and sacramental name. what does the name mean" 13 aspirant (answers) cross of suffering obligation rtk "i, frater/soror, a member of the body of christ, do this day spiritually bind myself, even as i am now bound physically upon the cross of suffering" hmjk "that i will to the utmost lead a pure and unselfish life, and will prove myself a faithf

of chief adept) second point (preparation of tomb. chief adept lies in full regalia in the pastos representing frater c.r.c. on his breast is the rose cross lamen suspended from the double phoenix collar. his arms are crossed on his breast and he holds crook and scourge. between them lies the book (t. lid of pastos closed and circular altar stands over it. other adepts outside tomb as before. on the altar are replaced rose cross, cup of wine, chain and dagger) second "associate adeptus minor, let the aspirant now be admitted (third adept opens door and admits aspirant who holds wand and crux of the chief. he is then placed in front facing the vault door) second "before the door of the tomb as symbolic guardians, are the elemental tablets, and the kerubic emblems, even as before the mystic

ton: y, lion, nequaquam vacuum 'nowhere a void' h, eagle, libertas evangelii 'liberty of the gospel' w, man, dei intacta gloria 'unsullied glory of god' h, ox, legis jugum 'yoke of the law' and in the midst of all is c, the letter of m forming thus the divine name hwchy, from tetragrammaton. therefore, by god's grace having come thus far, let us kneel down together (all kneel, joining wands above the altar) second "unto thee, sole wise, sole mighty and sole eternal one, be praise and glory forever, who has permitted this aspirant who now kneeleth before thee to penetrate thus far into the sanctuary of thy mysteries. not unto us, but unto thy name be the glory. let the influence of thy divine ones descend upon his head, and teach him the value of self-sacrifice, so that he shrink not in the

cond "take therefore this chain, o aspirant, and place it about thy neck and say 'i accept the bonds of suffering and self sacrifice (second and third adepts rise. aspirant repeats words as directed "rise, then, my frater, in the symbol of self-renunciation and extend thine arms in the form of a cross (aspirant rises, feet together, and arms extended) 20 second "associate adeptus minor, take from the altar the dagger of penance and the cup of tribulation, that i may confirm the vow of the aspirant forever by marking him afresh with the stigmata of the cross (second adept takes dagger from the third adept and marks aspirant anew as at obligation: brow, feet, right hand, left hand and heart. gives dagger back to third adept who replaces it on altar, and then hands aspirant the rose crucifix)

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

proper words and shapes. it has a name, and is called agga. the third sign is the sigil of the watcher. it is called bandar. the watcher is a race sent by the elder ones. it keeps vigil while one sleeps, provided the appropriate ritual and sacrifice has been performed: else, if called, it will turn upon you. these seals, to be effective, must be graven on stone and set in the ground. or, set upon the altar of offerings. or, carried to the rock of invocations. or, engraved on the metal of one's god or goddess, and hung about the neck, but hidden from the view of the profane. of the three, the arra and the agga may be used separately, that is to say, singly and alone. the bandar, however, must never be used alone, but with one or both of the others, for the watcher must needs be reminded of

stes, amid frightful monsters of the azonei. second, on the night of the walking, which must be the thirteenth night of the moon, having begun on the previous thirteenth night, thou must approach the gate with awe and respect. thy temple is exorcised. thou must light the fire and conjure it, but the invocation of the god of fire, and pour incense thereon. thou must make offering to the deities on the altar. third, thou must light the four lamps from the flaming brazier, reciting the invocation proper to each of these watchtowers in its proper place, summoning the respective star. fourth, thou must recite the invocation of the watcher, thrusting the sword into the earth at its station, not touching it until it is the appointed time for its departure. fifth, thou must take the seal of the st

the south, and to the west, the number of turns being equal to the special number of the star. seventh, thou must needs arrive back at the centre of the gate, before thine altar, at which time thou must fall to the ground, looking neither to the right no to the left at what may be moving there, for these operations attract many kinds of wandering demon and ghost to the gates, but in the air above the altar whereupon thou wilt presently see the gate opening for thee and the spirit-messenger of the sphere greeting thee in a clear voice, and giving thee a name, which thou must remember, for that is the name of thy passing the gate, which thou must use each time thou passeth thereby. the same spirit-messenger will meet thee and, if thou know not thy name, he will forbid thee entrance and thou

nd these things shall be worn for the operations of calling only, and at other times shall be put away and hid, so that no eye may see them, save your own. as for the worship of the gods, it is after the fashion of your country, but the priests of old were naked in their rites. and thou shalt put down the circle. and thou shalt invoke thy god and thy goddess, but their images must be removed from the altar and put away, unless thou call the powers of marduk, in which case an image of marduk should be set thereupon, and no other. and the perfumes must be burnt in the brazier this book. and the watcher summoned, after its fashion. and the four gates invoked, being the four watchtowers that stand about thee and the circumference of the mandal and witness the rites, and watch the outside, that

o ensure that the gates remain forever closed. they must be sealed with the elder sign accompanied by the rites and incantations proper. the fifty names here follow, with their signs and powers. they may be summoned after the priest has ascended to that step on the ladder of lights and gained entrance to that sacred city. the signs should be engraved on parchment or sealed in clay and placed upon the altar at the calling. and in the perfumes should be of cedar, and strong, sweet-smelling resins. and the calling be to the north. the first name is marduk the lord of lords, master of magicians. his name should not be called except when no other will do, and it is the most terrible responsibility to do so. the word of his calling is dugga. this is his seal: the second name is marukka knows all

ALEISTER CROWLEY BOOK OF LIES

brew gimel, and gimel is the path leading from tiphareth to kether, uniting microprosopus and macroprosopus, i.e. performing the great work. the card gimel in the tarot is the high priestess, the lady of initiation; one might even say, the holy guardian angel. book of lies get any book for free on: www.abika.com 92 [95] 43 kappa-epsilon-phi-alpha-lambda-eta mu-gamma mulberry tops black blood upon the altar! and the rustle of angel wings above! black blood of the sweet fruit, the bruised, the violated bloom-that setteth the wheel a-spinning in the spire. death is the veil of life, and life of death; for both are gods. this is that which is written "a feast for life, and a greater feast for death" in the book of the law. the blood is the life of the individual: offer then blood! book of lies

ation of magical force, the spermatozoon in the conical phallus. for wheels, see chapter 78. book of lies get any book for free on: www.abika.com 94 [97] 44 kappa-epsilon-phi-alpha-lambda-eta mu-delta the mass of the phoenix the magician, his breast bare, stands before an altar on which are his burin, bell, thurible, and two of the cakes of light. in the sign of the enterer he reaches west across the altar, and cries: hail ra, that goest in thy bark into the caverns of the dark! he gives the sign of silence, and takes the bell, and fire, in his hands. east of the altar see me stand with light and musick in mine hand! he strikes eleven times upon the bell 3 3 3-5 5 5 5 5- 3 3 3 and places the fire in the thurible. i strike the bell: i light the flame: i utter the mysterious name. abrahadabr

muattar for all this symbolism (32) death= nun, the letter before o, means a fish, a symbol of christ, and also by its shape the female principle book of lies get any book for free on: www.abika.com 130 [133] 62 kappa-epsilon-phi-alpha-lambda-eta xi-beta twig?(33) the phoenix hat a bell for sound; fire for sight; a knife for touch; two cakes, one for taste, the other for smell. he standeth before the altar of the universe at sunset, when earth-life fades. he summons the universe, and crowns it with magick light to replace the sun of natura light. he prays unto, and give homage to, ro-hoor_khuit; to him he then sacrifices. the first cake, burnt, illustrates the profit drawn from the scheme of incarnation. the second, mixt with his life's blood and eaten, book of lies get any book for free o

nd beheld; and lo! the flames of violet were become as tendrils of smoke, as mist at sunset upon the marsh-lands "and in the midst of the moon-pool of silver was the lily of white and gold. in this lily is all honey, in this lily that flowereth at the midnight. in this lily is all perfume; in this lily is all music. and it enfolded me" thus the disciples that watched found a dead body kneeling at the altar. amen! book of lies get any book for free on: www.abika.com 137 [140] commentary( xi-epsilon) 65 is the number of adonai, the holy guardian angel; see liber 65, liber konx om pax, and other works of reference. the chapter title means "so may he pass away, the blank obviously referring to n e m o. the "moon-pool of silver" is the path of gimel, leading from tiphareth to kether; the "flame

drawing of the hexagram, and is a criticism of, or improvement upon, it. in the ordinary hexagram, the hexagram of nature, the red triangle is upwards, like fire, and the blue triangle downwards, like water. in the magical hexagram this is revered; the descending red triangle is that of horus, a sign specially revealed by him personally, at the equinox of the gods (it is the flame desending upon the altar, and licking up the burnt offering) the blue triangle represents the aspiration, since blue is the colour of devotion, and the triangle, kinetically considered, is the symbol of directed force. in the first three paragraphs this formation of the hexagram is explained; it is a symbol of the mutual separation of the holy guardian angel and his client. in the interlocking is indicated the c

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ct is a subconscious assertion of the structural identity of the macrocosm and the microcosm. equilibrium is the condition of manifested existence. for this reason the weapons, altar, circle, and magus are all carefully proportioned one with another. it will not do to have a cup like a thimble and a wand like a weaver's beam< again, the arrangement of the weapons of the altar must be such that they "look" balanced. nor should the magician have any unbalanced ornament. if he have the wand in his right hand, let him have the ring<symbol of nuit, the totality of the possible ways in which he may represent himself and fulfill himself>

to the magus himself that he may use them without reference to the nature of the spirit, or of the operation; unless he requires an exceptionally precise spirit free of all extraneous elements, or one whose nature is difficulty compatible with tiphareth. to show how these positions may be used in conjunction with the spirals, suppose that you are invoking hathor, goddess of love, to descend upon the altar. standing on the square of netzach you will make your invocation to her, and then dance an inward spiral deosil ending at the foot of the altar, where you sink on your knees with your arms raised above the altar as if inviting her embrace< to conclude, one may add that natural artistic ability, of you possess it, forms an excellent guide. all art is magick. isad

rowing down of the price of one's purchase. to stamp with the foot is to declare one's mastery of the matter in hand. similarly, any other form of giving knocks has its own virtue. from the above examples the intelligent student will have perceived the method of interpreting each individual case that may come in question. as above said, the object struck is the object impressed. thus, a blow upon the altar affirms that he has complied with the laws of his operation. to strike the lamp is to summon the light divine. thus for the rest. it must also be observed that many combinations of ideas are made possible by this convention. to strike the wand within the cup is to apply the creative will to its proper complement, and so 83 perform the great work by the formula of regeneration. to strike

tation harmonised with an infinite humility. he admits himself to be a weak human being humbly aspiring to something higher; a creature of circumstance utterly dependent- even for the breath of life- upon a series of fortunate accidents. 123 he makes this confession prostrate< before the altar in agony and bloody sweat. he trembles at the thought of the operation which he has dared to undertake, saying "father, if it be thy will, let this cup pass from me! nevertheless not my will but thine be done<
d as such, this eucharist has been described in detail and without concealment "somewhere" in the published writings of the master therion. but he has told no one where. it is reserved for the highest initiates, and is synonymous with the accomplished work on the 179 material plane. it is the medicine of metals, the stone of the wise, the potable gold, the elixir of life that is consumed therein. the altar is the bosom of isis, the eternal mother; the chalice is in effect the cup of our lady babalon herself; the wand is that which was and is and is to come. the eucharist of "two" elements has its matter of the passives. the wafer (pantacle) is of corn, typical of earth; the wine (cup) represents water (there are certain other attributions. the wafer is the sun, for instance: and the wine i

ALEISTER CROWLEY MAGICK WITHOUT TEARS

the moral aspect of a house, as displayed in our language "edification "house-making: from latin aedes "house "economy "houseruling: from the greek "oikoc "house" and "nomoc "law) i was often reduced to such expedients when wandering in strange lands, camping on glaciers, and so on. i fixed it workably well. in mexico, d.f. for instance, i took my bedroom itself for the circle, my nighttable for the altar, my candle for the lamp; and i made the weapons compact. i had a wand eight inches long, all precious stones and enamel, to represent the tree of life; within, an iron tube containing quicksilver- very correct, lordly, and damsilly. what a club! also, bought, a silver-gilt cup; for air and earth i made one sachet of rose-petals in yellow silk, and another in green silk packed with salt

white will serve, or black (a masonic carpet is not at all bad) the circle itself should be as shown in book 4, part ii; but as this volume is probably unavailable, ask me to show you the large painted diagram in my portfolio when next you visit me, and we can arrange for it to be copied. this should then be painted in the correct colours on the floor: the kether square to the north, your "east" the altar must fit exactly the square of tiphareth; it is best made as a cupboard; of oak or acacia, by preference. it can then be used to hold reserves of incense and other requisites. note that the height of the altar has to suit your convenience. it is consequently in direct relation with your own stature; in proportion, it is a double cube. this then determines the size of your circle; in fact

yourself. consider it all as a projection of yourself in terms of these conventional formulae (a convention does really mean "that which is convenient" how abject, then to obey a self-styled convention which is actually as inconvenient as possible) next, the lamp. this may be of silver, or silver-gilt (to represent the path of gimel) and is to be hung from the ceiling exactly above the centre of the altar. there are plenty of old church lamps which serve very well. the light is to be from a wick in a floating cork in a glass of olive oil (i hope you can get it) it is really desirable to make this as near the "ever-burning lamp of the rosicrucians" as possible; it is not a drawback that this implies frequent attention. now for the weapons! the wand. let this be simple, straight and slim! h

foresaid evil notoriety- the story is totally asynartete from fascinations of whatever variety- by recounting what is by far the most inexplicable set of facts that ever came my way. magic without tears get any book for free on: www.abika.com 181 in the summer of 1910 e.v. i was living at 125 victoria street, in a studio converted into a temple by means of a circle, an altar and the rest. west of the altar was a big fireplace with a fender settee; the east wall was covered with bookshelves. enter the late theodor reuss, o.h.o. and frater superior of the o.t.o. he wanted me to join that order. i recommended him, in politer language to repeat the novocastrian experiment. undeterred, he insisted "but you must (now we go back, or forward, i know not which, to a night when i found myself strand

ALEISTER CROWLEY MEDITATION

elf<consciousness. all without does not exist for you> in this temple a "circle" is drawn upon the floor for the limitation of his working. this circle is protected by divine names, the influences on which he relies to keep out hostile thoughts. within the circle stands an "altar, the solid basis on which he works, the foundation of all. upon the altar are his "wand "cup "sword" and "pantacle" to represent his will, his understanding, his reason, and the lower parts of his being, respectively. on the altar, too, is a phial of "oil" surrounded by a "scourge" a "dagger" and a "chain" while above the altar hangs a "lamp" the magician wears a "crown" a single "robe" and a "lamen" and he bears a "book" of conjurations and a "bell" the oil c

iangle. this triangle is only visible in the parts which are common to two of the 57 sides; they have therefore the shape of the diamond, one form of the yoni. the significance of this is too complex for our simple treatise; it may be studied in crowley's "berashith" the size of the whole figure is determined by the size of one square of the tau. and the size of this square is that of the base of the altar, which is placed upon maukuth. it will follow then that, in spite of the apparent freedom of the magician to do anything he likes, he is really determined absolutely; for as the altar must have a base proportionate to its height, and as that height must be convenient for the magician, the size of the whole will depend upon his own stature. it is easy to draw a moral lesson from these con

tract the hostile forces, to give them the first inkling of the great work, which they too must some day perform. 59 diagram on this page: a double cubic altar with universal sigil on top, sigils of the 4 enochian elemental kings around sides in top half and enochian watch towers (elemental squares) around sides in bottom half. there is a scale at bottom of the diagram and the caption under that "the altar. side designs from dr. dee, as in equinox vii" 60 chapter iii the altar the altar represents the solid basis of the work, the fixed will<wand; 2 x 2= 4. so the altar is foursquare, and also its ten squares show 4. 10= 1+ 2+ 3+ 4> of the magician; and the law under which he works. within this altar everyt

sents the solid basis of the work, the fixed will<wand; 2 x 2= 4. so the altar is foursquare, and also its ten squares show 4. 10= 1+ 2+ 3+ 4> of the magician; and the law under which he works. within this altar everything is kept, since everything is subject to law. except the lamp. according to some authorities the altar should be made of oak to represent the stubbornness and rigidity of law; others would make it of acacia, for acacia is the symbol of resurrection. the altar is a double cube, which is a rough way of symbolizing the great work; for the doubling of the cube, like the squaring of the circle, was one of the great problems of antiquity. the surface of this altar is composed of ten squares. th

rnness and rigidity of law; others would make it of acacia, for acacia is the symbol of resurrection. the altar is a double cube, which is a rough way of symbolizing the great work; for the doubling of the cube, like the squaring of the circle, was one of the great problems of antiquity. the surface of this altar is composed of ten squares. the top is kether, and the bottom malkuth. the height of the altar is equal to the height above the ground of the navel of the magician. the altar is connected with the ark of the covenant, noah's ark, the nave("navis" a ship) of the church, and many other symbols of antiquity, whose symbolism has been well worked out in an anonymous book called "the cannon<
ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

mple, partake thereby of his person? and shall not our science lay hands on him, measure him, discover the depths, calculate the heights, and decipher the laws of his nature? also: to us of thelema, thus having trained our hearts and minds to be expert engineers of the sky-cleaver love, the ship to soar to the sun, to us the act of love is the consecration of the body to love. we burn the body on the altar of love, that even the brute may serve the will of the soul. we must then study the art of bodily love. we must not balk or bungle. we must be cool and competent as surgeons; brain, eye and hand the perfectly trained instruments of will. we must study the subject openly and impersonally, we must read text-books, listen to lectures, watch demonstrations, earn our diplomas ere we enter pra

ance. but i suppressed certain impulses in myself. i abandoned my ambitions to be a diplomatist. i checked my ardour for science. i trampled upon my prudence in financial matters. i mortified my fastidiousness about caste. i masked my shyness in bravado, and tried to kill it by ostentatious eccentricity. this last mistake came from sheer panic; but all the rest were quite deliberate sacrifices on the altar of my god magick. they were all accepted, as it then seemed. i attained all my ambitions; yea, and more also. but i know now that i should not have forced my growth, and deformed my destiny. to nail geese to boards and stuff them makes foie gras, very true; but it does not improve the geese. it may be said that i strengthened my moral character by these sacrifices, and that i was indeed

for a proof to the world" the old comment 10. the stele of revealing. that temple; it was arranged as an octagon; its length double its breadth; entrances on all four quarters of temple; enormous mirrors covering six of the eight walls (there were no mirrors in the east and west or in the western halves of the south and north sides. there were an altar and two obelisks in the temple; a lamp above the altar; and other furniture. kiblah- any point to which one turns to pray, as mecca is the kiblah of the mohometan "it shall not fade" etc. it has not hitherto been practicable to carry out this command" the new comment the language is here so obvious and so inane that one is bound to suspect a deeper sense. it sounds as bad as "the last winking virgin" or st. januarius. al iii,11 "this shall b

who have seen- who see- space splendid with stars, who have seen- who see- the body of our lady nuith, all-pervading, and therein swallowed up, to have found- to find- no soul that is not wholly of her. woman! thou drawest us upward and onward for ever; and every woman is one among women, of woman; one star of her stars. i see thee, woman, thou standest alone, high priestess art thou unto love at the altar of life. and man is the victim therein. beneath thee, rejoicing, he lies; he exults as he dies, burning up in the breath of thy kiss. yea, star rushes flaming to star; the blaze burst, splashes the skies. there is a cry in an unknown tongue, it resounds through the temple of the universe; in its one word is death and ecstasy, and thy title of honour, o thou, to thyself high priestess, pr

ALEISTER CROWLEY THE OTO GNOSTIC MASS

con advances and bows before the open shrine where the graal is exalted. he kisses the book of the law three times, opens it, and places it upon the super-altar. he turns west. the deacon: do what thou wilt shall be the whole of the law. i proclaim the law of light, life, love, and liberty in the name of iaq. the congregation: love is the law, love under will. the deacon goes to his place between the altar of incense and the font, faces east, and gives the step and sign of a man and a brother. all imitate him. the deacon and all the people: i believe in one secret and ineffable lord; and in one star in the company of stars of whose fire we are created, and to which we shall return; and in one father of life, mystery of mystery, in his name chaos, the sole viceregent of the sun upon the ear

whom we adore we also invoke. by the power of the lifted lance! he raises the lance. all repeat hailing sign. a phrase of triumphant music. the priest takes the priestess by her right hand with his left, keeping the lance raised. i, priest and king, take thee, virgin pure without spot; i upraise thee; i lead thee to the east; i set thee upon the summit of the earth. he thrones the priestess upon the altar. the deacon and the children follow, they in rank, behind him. the priestess takes the book of the law, resumes her seat, and holds it open on her breast with her two hands, making a descending triangle with thumbs and forefingers. the priest gives the lance to the deacon to hold, and takes the ewer from the child, and sprinkles the priestess, making five crosses, forehead, shoulders, an

he deacon and the children as before (these, when not using their hands, keep their arms crossed upon their breasts) at the last circumambulation they leave him, and go to the place between the font and the small altar, where they kneel in adoration, their hands joined palm to palm, and raised above their heads. all imitate this motion. the priest returns to the east, and mounts the first step of the altar. the priest: o circle of stars whereof our father is but the younger brother, marvel beyond imagination, soul of infinite space, before whom time is ashamed, the mind bewildered, and the understanding dark, not unto thee may we attain, unless thine image be love. therefore by seed and root and stem and bud and leaf and flower and fruit do we invoke thee. then the priest answered& said un

drains it and returns it. silence. he rises, takes the lance, and turns to the people. the priest: there is no part of me that is not of the gods (those of the people who intend to communicate, and none other should be present, having signified their intention, a whole cake of light, and a whole goblet of wine, have been prepared for each one. the deacon marshals them; they advance one by one to the altar. the children take the elements and offer them. the people communicate as did the priest, uttering the same words in an attitude of resurrection``there is no part of me that is not of the gods' the exceptions to this part of the ceremony are when it is of the nature of a celebration, in which case none but the priest communicate; or part of the ceremony of marriage, when none other, save

ALEISTER CROWLEY THE QABALAH

universe of atoms, men, stars. see two new worlds. 222. the grand scale of 2; may one day be of value. 256. the eighth power of 2; should be useful. 280. a grand number; the dyad passing to zero by virtue of the 8, the charioteer who bears the cup of babalon. see liber 418, 12th thyr. see also 280 in part i. 300. venerable, but only useful as explaining the power of the trident, and the flame on the altar. too stable to serve a revolutionary, except in so far is it is fire. 333. see part i. 340. connects with 6 through \c, the fire and the water conjoined to make the name. thus useful as a hint in ceremonial. 361. see part i. connects with the caduceus; as 3 is the supernal fire, 6 the ruach, 1 malkuth. see illustration of caduceus in equinox no. ii.71 370. most venerable (see part i. it

ALEISTER CROWLEY EQ I 1

agreed. the poet opened the little door, and closed it quickly after her, turning the key. as she passed into the utter darkness that hid behind curtains of black velvet, she caught one glimpse of the presiding god. 106 it was a skeleton that sat there, and blood stained all its bones. below it was the evil altar, a round table supported by an ebony figure of a negro standing upon his hands. upon the altar smouldered a sickening perfume, and the stench of the slain victims of the god defiled the air. it was a tiny room, and the girl, staggering, came against the skeleton. the bones were not clean; they were hidden by a greasy slime mingling with the blood, as though the hideous worship were about to endow it with a new body of flesh. she wrenched herself back in disgust. then suddenly she

vourite states, by which it may accredit them; and its attempt to discredit the states which it dislikes, by vaguely associating them with nerves and liver, and connecting them with names connoting bodily affliction, is altogether illogical and inconsistent. prof. william james. 141 and there was given me a reed like unto a rod: and the angel stood, saying, rise, and measure the temple of god and the altar, and them that worship therein "rev" xi. 1. 142 preface the question "ave" there must have been a time in the life of every student of the mysteries when he has paused whilst reading the work or the life of some well-known mystic, a moment of perplexity in which, bewildered, he has turned to himself and asked the question "is this one telling me the truth" still more so does this strike

ALEISTER CROWLEY EQ I 5

best is a wraith; for to birth on the earth there is no power under, within, or above, that can give thee love in truth and love "the prophet" yet will i strive! there is nothing but this while i am alive but the cancer's kiss. if i fail in that let the temple be broken, the pillars fall flat, the word by unspoken, the lights be extinct, the music be dumb, the circle unlinked, the acolytes numb, the altar defiled, the sacrament trod under foot by the wild despisers of god "the musicians" no! no! life is woe. thou dost not know how ineffably great is the weight of fate. uncreate! ultimate! 23 born of hate! brother of woe! despair its mate! thou dost not know how giant great is the grasp of fate "the dancers" vainly pursuing impossible things, the swamp-adder wooing the lark with her wings

nda metteya. 59 the sabbath""to a. e. w" occult, forbidden lights move in the royal rites. diaphanous, they dance above the souls in trance that have attained to their untold inheritance. above the mystic masque, like plumes upon a casque, they wave their purple and red above each haggard head. thy are like gems snake-rooted, basilisks' bed. here were the tables set for baal and baphomet: her was the altar drest with fire and alkahest for many a holy host, for many a goodly guest. here was the veil, and here the sword and dagger of fear. here was the circle traced, and here the pillar placed for him the utterly unfathomably chaste. 60 here grew the murmur grim of the low-muttered hymn; here sound itself caught flame from the dark drone of shame- the world reverberated the unutterable name!

fathomably chaste. 60 here grew the murmur grim of the low-muttered hymn; here sound itself caught flame from the dark drone of shame- the world reverberated the unutterable name! astarte from her trance leapt loving to the dance, greeting as fire greets firs her whirling worshippers. and all her joy was theirs, and all their madness hers! yea! thou and i that strove for mastery in love, circling the altar stone maze-like, with magic moan, forthwith made that divinest destiny our own. throughout that violent vigil we wove the stormy sigil, our faces ashen-lipped from our heart's blood that dripped on the armed talismans of that moon-vaulted crypt. then came the sombre spectre from the abyss of nectar; yea, from the icy north came the great vision forth, a giant breaking through the weary w

the sound of death-sobs echoing through the immemorial ground. o glee! the price to pay! swear but our souls away! and we may gain the goal that all the wise extol- the world, the flesh, the devil, weighed against a soul. 62 the wind blows from the south! crushed to that burning mouth, lured by that lurid law, we melt within that maw; and all he fiends loose hold, and all the gods withdraw! upon the altar-stone we are alone- alone! in vivid blackness curled with livid lightings pearled- sweat-drops upon god's brow when he creates a world! sister, the word is spoken! sister, the spell is broken. the sabbath torches flicker; the sabbath heart beats quicker; we have drained the sabbath cup of its austerest liquor. forsaken is the hall; finished the festival. my witch and i are thrown dead on

he altar-stone we are alone- alone! in vivid blackness curled with livid lightings pearled- sweat-drops upon god's brow when he creates a world! sister, the word is spoken! sister, the spell is broken. the sabbath torches flicker; the sabbath heart beats quicker; we have drained the sabbath cup of its austerest liquor. forsaken is the hall; finished the festival. my witch and i are thrown dead on the altar stone by the contemptuous god that made our soul his own. come! come! we must begone. hiss the last orison! intone the last lament! take the last sacrament, the extreme unction, saviour when the soul is spent! 63 come! hurry through the night, a trail of tortured flight! eagle and pelican become mere maid and man till the next sabbath- days each like leviathan! nay! lift the languid head

ALEISTER CROWLEY EQ I 5

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 there steals a dawn of pure night-blue- oh, the stars, the stars in it deeply set- and drives the blood down; so that all round the top of the oval gradually dawns the figure of our lady nuit, and beneath her is the flaming winged disk, and below the altar of ra-hoor-khuit, even as it is upon the stele of revealing. but below is the supine figure of seb, into whom is concentrated all that clotted blood. and there comes a voice: it is the dawn of the aeon. the aeons of cursing are passed away. force and fire, strength and sight, these are for the servants of the star and the snake. and now i seem to be lying in the desert, exhausted. the de

the sephiroth; and then shall he take the holy table that he hath made for his altar, and he shall take the call of the aethyr of which he will partake, which he hath written in the angelic character, or in the character of the holy alphabet that is revealed in pop, upon a fair sheet of virgin vellum; and therewith shall he conjure the aethyr, chanting the call. and in the lamp that is hung above the altar shall he burn the call that he hath written. 54 then shall he kneel before the holy table, and it shall be given him to partake of the mystery of the aethyr. and concerning the ink with which he shall write; for the first aethyr let it be gold, for the second scarlet, for the third violet, for the fourth emerald, for the fifth silver, for the sixth sapphire, for the seventh orange, for t

s amphitheatre is built of rose-coloured marble, and of its size i can say only that the sun might be used as a ball to be thrown by the players in the arena. but in the arena there is a little altar of emerald, and its top has the heads of the four beasts, in turquoise and rock-crystal. and the floor of the arena is ridged like a grating of lapis lazuli. and it is full of pure quicksilver. above the altar is a veiled figure, whose name is pan. those in the outer tier adore him as a man; and in the next tier they adore him as a goat; and in the next tier they adore him as a ram; and in the next tier they adore him as a crab; 66 and in the next tier they adore him as an ibis; and in the next tier they adore him as a golden hawk; and in the next tier they adore him not. and now the light str

eiled figure, whose name is pan. those in the outer tier adore him as a man; and in the next tier they adore him as a goat; and in the next tier they adore him as a ram; and in the next tier they adore him as a crab; 66 and in the next tier they adore him as an ibis; and in the next tier they adore him as a golden hawk; and in the next tier they adore him not. and now the light streameth out from the altar, splashed out by the feet of him that is above it. it is the holy twelve-fold table of oit. the voice of him that is above the altar is silence, but the echo thereof cometh back from the walls of the circus, and is speech. and this is the speech: three and four are the days of a quarter of the moon, and on the seventh day is the sabbath, but thrice four is the sabbath of the adepts where

be possible, let this invocation be performed in a temple prepared for the ritual of passing through the tuat. from the roof he shall hang a lamp, wherein is a red glass, to burn olive oil. and this lamp shall he cleanse and make ready after the prayer of sunset, and beneath the lamp shall be an altar, foursquare, and the height shall be thrice half of the breadth or double the breadth. and upon the altar shall be a censor, hemispherical, supported 110 upon three legs, of silver, and within it an hemisphere of copper, and upon the top a grating of gilded silver, and thereupon shall he burn incense made of four parts of olibanum and two parts of stacte, and one part of lignum aloes, or of cedar, or of sandal. and this is enough. and he shall also keep ready in a flask of crystal within the

ALEISTER CROWLEY EQUINOX EQ I 1 2

unworthy to enter. his aspiration purifies him with steel and fire; and there as he lies shattered by the force of the ritual, he hears even as 37 a corpse that hears the voice of israfel the hegemon that chants a solemn hymn of praise to that glory which is at the apex, and who invisibly rules and governs the whole pyramid. now then that darkling wight is lifted by the officers and brought to the altar in the centre; and there the hiereus accuses him of the two and twenty basenesses, while the hegemon lifting up his chained arms cries again and again against his enemy that he is under the shadow of the eternal wings of the holy one. yet at the end, at the supreme accusation, the hiereus smites him into death. the same answer avails him, and in its strength he is uplifted by his aspirat

ifted by his aspiration and now he stands upright. now then he makes a journey in his new house, and perceives at stated times, each time preceded by a new ordeal and equilibration, the forces that surround him. death he sees, and the life of nature whose name is sorrow, and the word that quickeneth these, and his own self and when he hath recognised these four in their true nature he passes to the altar once more and as the apex of a descending triangle is admitted to the lordship of the double kingdom. thus is he a member of the visible triad that is crossed with the invisible behold the hexagram of solomon the king! all this the hiereus seals with a knock and at the hegemon's new summons he to his surprise finds himself as the hanged man of the tarot. each point of the figure thus

ey salute the word. the signs and m--m1 must be a chorus, if anything. 4. the miraculous appearance of iacchus, uninvoked. 40 10.50 1. the 3 questions. 2. the 4 ordeals. warning and comfort as an appeal to the officers. 3. the threshold. 1 weh note:"m--m" refers to the secret neophyte word of the a. a. the chorus of purification. the hymn "my heart, my mother! as already written, years ago. 4. at the altar. the accusation and defence as antiphonies. 5. the journey. bar and pass, and the 4 visions even as a mighty music. 6. the hanged man the descent of adonai. 7. the installation signs, etc. sealing as for opening; but insert sacrament. 1.15. during a lunch of 12 oysters, c pes bordelaise, tarte aux c rises, caf noir, dispatched without yoga or ceremonial, i wrote the ritual in verse, in

and nepti weep for me unavailing. then shall asi being forth hoor, and heru-pa-kraat shall leap glad from her womb. the lord of vengeance shall awaken; sekhet shall roar, and pasht cry aloud. then shall my members be gathered together, and my bonds shall be unloosed; and my khu shall be mighty in khem for ever and ever! 11.37. i return to he place of the evil triad, of ommo satan, that is before the altar. there to expiate my folly in 88 attaching myself to all this great concourse of ideas that i have here recorded, instead of remaining fixed in the single stronghold of unity with myself. 11.54. and so this great day draws to its end. these are indeed the qliphoth, the qliphoth of kether, the thaumiel, twin giant heads that hate and tear each other. for the horror and darkness have been

travel, too, has been rubbish. it's been a petty, peddling year. the one absolute indication is: on no account live otherwise than alone. but it is 10.35; these considerations, though in a way pertaining to the work, are not the work itself. let me "begin to inflame myself in praying!"the twelfth day" 12.17. when therefore i had made ready the chamber, so that all was dark, save for the lamp upon the altar, i 132 began as recorded above, to inflame myself in praying, calling upon my lord; and i burned in the lamp that pantacle which i had made of him, renouncing the images, destroying the images, that himself might arise in me. and the chamber was filled with that wondrous glow of ultra- violet light self-luminous, without a source, that hath no counterpart in nature unless it be in that d

ALEISTER CROWLEY EQUINOX EQ I 2 2

he tarot trumps, the twenty-two letters of the hebrew alphabet, the thirty-two paths of the sepher yetzirah, the signs of the zodiac, and the signs of the planets and the elements. the following account of it is taken from s.a.'s copy no. 2 of the "ritual of the 24th, 25th, and 26th paths leading from the first order of the g. d. in the outer to the 5 =6, associate adept speaking "before you upon the altar is the diagram of the sephiroth and paths with which you are already well acquainted, having marked thereon the grade of the order corresponding to each sephira, and the tarot trumps appropriated to each path "you will further note that the first order includes: malkuth, answering to neophyte and zelator, and the element of earth. yesod to theoricus and air. hod to practicus and water. a

als represent the fire of test and trial, and between the balance is the porch way of the immeasurable region. the twin lights which flare on the summits are the "declarers of eternal truth" the pillars are really obelisks with tetrahedronal capitals slightly flattened at the apices so as to bear each a lamp. at the eastern part of malkuth, at its junction-point with the path of hb:taw, is placed the altar in the form of a double cube. its colour is black to represent to the neophyte the colour of malkuth; but to the adept there lies hidden in the blackness the four colours of the earth, in their appropriate positions on the sides. the base only is wholly black; whilst the summit will be of a brilliant whiteness although invisible to the material eye "the symbols upon the altar represent t

the divine light. the red cross of tiphereth representing 5 =6 is placed above the white triangle; not as dominating it, but as bringing it down and manifesting it unto the outer order: as though the crucified one having raised the symbol of self-sacrifice had thus touched and brought into action in matter the divine triad of light. illustration at this point. an approximation follows\ diagram 4. the altar symbol in the 0 =0 ritual "around the cross are the symbols of the four letters of tetragrammaton, the hb:shin of jeheshua being only implied and not "expressed" in the outer. and these are placed according to the winds" the door should be situated behind and to the west of the throne of the hiereus; it is called "the gate of the declarers of judgment" and its symbolic form is that of a

he earth. the grade of neophyte "the opening" the officers and members being assembled the kerux proceeds to the right of the hierophant and facing west raises his wand, as a symbol of the ray of divine light from the white triangle of the three supernals, and cries "hekas, hekas, este, bebeloi!"15 250 in order to warn the evil and uninitiated to retire so that the triangle may be formulated upon the altar. the hierophant then calls upon all present to assist him in opening the hall of the neophytes, and bids the kerux see that the hall is properly guarded. 12 more fluidic. 13 or caduceus "see" diagram 24. 14 or fylfat "see" diagram 14. 15 the same as "eskato bebeloi" used in the eleusinian mysteries. the fratres and sorores of the order then give the sign of the neophyte, after which the

light there. the hegemon, the goddess of truth, passeth twice because her rule is of the balance of the two scales, and she retireth to her station there to complete the reflux of the middle pillar. but anubis of the east and the others circumambulate 16 the beginning of whirling motions, primum moble. thrice as affirming the completion of the reflexion of the perfecting of the white triangle on the altar."17 the circumambulation being completed, the members and remaining officers remain standing whilst the hierophant repeats the adoration "holy art thou, lord of the universe! holy art thou, whom nature hath not formed! holy art thou, the vast and the mighty one! lord of the light and of the darkness (at each of these sentences all bow and give the sign, the officers raising their banners

ALEISTER CROWLEY EQUINOX EQ I 2

d, which brooded (v.2) upon the face of the waters: or like the red glory that lights up the heavens at dawn, when the golden sun illumines the waters above the firmament. now this red glory is the 174 ignis dei: which is also the agnus dei, or lamb of god that destroyeth (literally "burns out) the sins of the world. as it is written in the ordinary of the mass: the priest goeth unto the south of the altar and prays "o agnus dei! qui tollis- qui tollis peccata mundi- dona nobis pacem" and this fire, this lamb of god, is "aries" symbol of the dawning year: whose colour also is as the red fire, and which is the head of the fiery triplicity in the zodiac. so also in the grade of neophyte in the order of the golden dawn the hierophant weareth a robe of flame-scarlet as symbolic of the dawn. no

ALEISTER CROWLEY EQUINOX EQ I 3 2

. the magical figures of mercury are to be drawn in yellow-orange chalk upon the ground as shown. at the quarter where the spirit is to appear is drawn a triangle within a circle: at its points are to be placed three vessels burning on charcoal the incense of mercury. about the great circle are disposed lamps burning olive oil impregnated with snake-fat. c is the chair of the chief operator. d is the altar, e e are the pillars, and g g handy and convenient tables whereon are set writing materials, the ingredients for the hell-broth, charcoal, incense &c, all as may be needed for this work. at f is placed a small brazen cauldron, heated over a lamp burning with spirit in which a snake has been preserved.2 171 "operationis personae" v.h. sor: s.s.d.d. addressed mighty magus of art. v.h. fra:

and mighty, and in the name of gabriel, great angel of water, i command ye to depart and no longer to pollute with your presence the hall of twofold truth [drawing over them the equilibrating pentagram of passives, and the invoking pentagram of water, he says] in the name of hcoma,5 and by the names empeh arsel gaiol,6 i consecrate ye to the service of the magic of light! he places the wine upon the altar, the water he leaves at the north, the oil towards the south, and the brazen vessel of milk on the tripod in the midst of the circle. the magus of art silently recites to herself the exhortation of the lords of the key tablet of union,7 afterwards saying silently: i invoke ye, lords of the key tablet of union, to infuse into these elements of water and fire your mystic powers, and to cas

nd the cross of gold "i.a" creature of sigils, impure and unconsecrate! thou canst not enter our magic circle "d.p.a.l" creature of sigils, i purify thee with water "ae.a" creature of sigils, i consecrate thee by fire [magus of art in a loud voice cries "seven times" the name of the spirit, vibrating strongly, and then says] assistant magus of art, i command thee to place the sigil at the foot of the altar "i.a" mighty magus of art, all your commands shall be obeyed and all your desires shall be fulfilled [he does so. the magus of art, standing on the throne of the east, then proclaims "the invocation" o thou mighty and powerful spirit taphthartharath, i bind and conjure thee very potently, that thou do appear in visible form before us in the magical triangle without this circle of art. i

; that even as in us is the knowledge of the rites of power ineffable: thou shalt this day become manifest unto visible appearance before us, in the magical triangle without this circle of art [it should now have arrived at the magical hour tafrac, commencing at 8h. 32' p.m. if not, then the adepti seat themselves, and await that time. when it is fulfilled, the assistant magus places the sigil on the altar in the right quarter: the magus advances 179 to the east of the altar, lays her left hand upon it, in her right holding the sword with its point upon the centre of the sigil. the associate magus holds the magical candle for her to read by: and the magus of the fires the book of invocations, turning the pages that she may read continually. she recites] hear ye, ye lords of truth, hear ye

ay stand in the presence of the holy one: in that hour when the son of man is evoked before the lord of spirits; and his name in the presence of the ancient of days. o lord of the universe! grant thou that upon me may shine forth the light of my higher soul. let me be guided by the 199 help of my genius unto thy throne of glory, ineffable in the centre of the world of life and light [now go up to the altar: formulating before thee a glittering light: imagine that it demands wherefore thou hast come &c, and say] adoration unto thee that dawnest in the golden! o thou that sailest over the heavens in thy bark of morning! dark before thee is the golden brightness; in whom are all the hues of the rainbow. may i walk as thou walkest, o holiness, who hast no master, thou the great space-wanderer

ALEISTER CROWLEY EQUINOX EQ I 3 3

hou unity of all things: as the pole-star that burneth in the centre of the night, so art thou, o god my god. i cannot hide thee, for thou art everywhere; lo! though i turn from thee at each touch of the lodestone of lust, there still shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 11. o thou unity of all things: as the blue smoke that whirleth up from the altar of life, so art thou, o god my god. i cannot find thee, for thou art everywhere; lo! though i inter thee in the sarcophagi of the damned, there still shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 12. o thou unity of all things: as a dark-eyed maiden decked in crimson and precious pearls, so art thou, o god my god. i cannot rob thee, for thou

iao! o thou red knife of destruction, that art sheathed in the bowels of order! i adore thee, evoe! i adore thee, iao! o thou storm-drunk breath of the winds, that pant in the bosom of the mountains! i adore thee, evoe! i adore thee, iao! o thou loud bell of rejoicing, that art smitten by the hammer of woe! i adore thee, evoe! i adore thee, iao! 62 o thou red rose of the sunset, that witherest on the altar of night! i adore thee, evoe! i adore thee, iao! o thou bright vision of sunbeams, that burnest in a flagon of topaz! i adore thee, evoe! i adore thee, iao! o thou virgin lily of light, that sproutest between the lips of a corpse! i adore thee, evoe! i adore thee, iao! o thou blue helm of destruction, that art winged with the lightings of madness! i adore thee, evoe! i adore thee, iao! o

ALEISTER CROWLEY EQUINOX EQ I 3

reason dips one edge, another springs, as when a melting iceberg reels and tips under the sun. be mighty then, a lord of thought, beyond wit and wonder balanced_ then push the whole mind under, sunk beyond chance of floating, blent rightly with its own element, not lifting jagged peaks and bare to the unsympathetic air! this is the second veil; and hence as first we slew the things of sense upon the altar of their god, so must the second period slay the ideas, to attain to that which is, beyond the brain. olympas. to that which is_ not thought? not sense? marsyas. knowledge is but experience made conscious of itself. the bee, 29 past master of geometry, hath not one word of all of it; for wisdom is not mother-wit! so the adept is called insane for his frank failure to explain. language cr

h-priest i may stand with acolytes on every hand, the lesser peaks_ my will withdrawn to invoke the dayspring from the dawn, changing that rosy smoke of light to a pure crystalline white; though the mist of mind, as draws a dancer round her limbs the gauze, clothe light, and show the virgin sun a lemon-pale medallion! thence leap we leashless to the goal, stainless star-rapture of the soul. 53 so the altar-fires fade as the godhead is displayed. nay, we stir not. everywhere is our temple right appointed. all the earth is faery fair for us. am i not anointed? the sigil burns upon the brow at the adjuration_ here and now. olympas. the air is laden with perfumes. marsyas. behold! it beams_ it burns_ it blooms* olympas. master, how subtly hast thou drawn the daylight from the golden dawn, bidd

come. g. the name and sigil of the spirit wrapped in a black cloth or covering is now placed within the circle, at the point corresponding to the west, representing the candidate. the consecration, or baptism by water and fire of the sigil then takes place: and the proclamation in a loud and firm voice of the spirit (or spirits) to be evoked. h. the veiled sigil is now to be placed at the foot of the altar. the magician then calls aloud the name of the spirit, summoning him to appear: stating for what purpose the spirit is evoked: what is desired in the operation: why the evocation is performed at this time: and finally solemnly affirming that the spirit shall be evoked by the ceremony. i. announcement aloud that all is prepared for the commencement of the actual evocation. if it be a "goo

rmless and the void and the darkness, there cometh the knowledge of the light. i am that light which riseth in the darkness! i am the exorcist in the midst of the exorcism; appear thou therefore in harmonious form before me; for i am the wielder of the forces of the balance. thou hast known me now, so pass thou on unto the cubical altar of the universe. p. he then re-covers sigil and passes on to the altar laying it thereon as before shown. he then passes to the east of the altar holding the sigil and sword as explained. then doth he rehearse a most potent conjuration and invocation of that spirit unto visible appearance, using and reiterating all the divine angelic and magical names appropriate to this end, neither omitting the signs, seals, sigilla, lineal figures, signatures and the lik

angelic and magical names appropriate to this end, neither omitting the signs, seals, sigilla, lineal figures, signatures and the like, from that conjuration. q. the magician now elevates the covered sigil towards heaven, removes the veil entirely (leaving it yet corded; crying in a loud voice "creature of. long hast thou dwelt in darkness, quit the night and seek the day" he then replaces it on the altar, holds the magical sword erect above it, the pommel immediately above the centre thereof, and says "by all the names, powers, and rites already rehearsed, i conjure thee thus unto visible appearance" then the mystic words. 153 r. saith the magician "as the light hidden in the darkness can manifest therefrom, so shalt thou become manifest from concealment unto manifestation" he then takes

ALEISTER CROWLEY EQUINOX EQ I 4 2

hese many years; beware lest in the end we laugh at thee with the laughter of a mandrake torn up, whereat thou shouldst fall dead. a. quiller, jr. 351 in the temple the subtle-souled dim radiant queen burns like a bale-fire through the mist; the slender earth is bright and green, emerald, gray and amethyst; the wavering breeze has slowly kissed the way between her zone and wrist. pale guardian of the altar-flame, syren of old, perfidious song, a murmuring runnel lately came in streaming hate of mortal wrong. wait, for, my goddess, not for long the snake is tame. see! he is strong! the wide-set temple-pillars gleam, as marble white, and tall as pines; the doorway to immortal dream lies through the temple's purple shrines. behold, pure queen, the magic signs. let words out-stream as mingled

ALEISTER CROWLEY EQUINOX EQ I 4 3

ing and pares the claw- what turns to laughter all his joy, to wondering ribaldry his awe? the beast's a mere mechanic toy, fit to amuse an idle boy! 39 xv sir palamede the saracen hath come to an umbrageous land where nymphs abide, and pagan men. the gods are nigh, say they, at hand. how warm a throb from venus stirs the pulses of her worshippers! nor shall the tuscan god be found reluctant from the altar-stone: his perfume shall delight the ground, his presence to his hold be known in darkling grove and glimmering shrine- o ply the kiss and pour the wine! sir palamede is fairly come into a place of glowing bowers, where all the voice of time is dumb: before an altar crowned with flowers he seeth a satyr fondly dote and languish on a swan-soft goat. then he in mid-caress desires the ear o

in, nor fatuous prayers- the gods are ours, and we are theirs" sir palamedes plucks the pipe the satyr tends, and blows a trill so soft and warm, so red and ripe, that echo answers from the hill in eager and voluptuous strain, while grows upon the sounding plain a gallop, and a questing turned to one profound melodious bay. sir palamede with pleasure burned, and bowed him to the idol grey that on the altar sneered and leered with loose red lips behind his beard. sir palamedes and the beast are woven in a web of gold until the gilding of the east burns on the wanton-smiling wold: and still sir palamede believed his holy quest to be achieved! but now the dawn from glowing gates floods all the land: with snarling lip the beast stands off and cachinnates. that stings the good knight like a whi

ALEISTER CROWLEY EQUINOX EQ I 4

o m< air water spirit dee diagram 87. the spirit table 24th. green ankh. 7 m. poor. worked at 5= 6 explanation. cross in brilliance. 10 m. medium result. thoth in front of me. 5 m. poor. june 3rd. astral vision. dressed in white and red abramelin robes with crown, wand, ankh, and rose-cross, etc, etc, went on an astral journey to 119 hong-kong. i found soror f. sitting or kneeling in a temple. on the altar were elemental instruments also symbol of golden dawn. she was waiting in awe, almost in fear. on my entering she saw me and started. then i heard the words "carry it" or "wish to carry; apparently with reference to idea of carrying away a physical token. the room was full of incense, 189 the four letters of the air line in the "little tablet of union" which unites the four great watch t

ALEISTER CROWLEY EQUINOX EQ I 6 2

, inspects doors, etc] master, every man is vigilant at his post. there is no alarm. magister templi. 1. brother aquarius, i scent danger. aquarius. 1. master, there is a traitor within the gates["to" capricornus] inspect the garrison! capricornus. brethren, purify your hearts["he rises and looks into every eye. when he comes to" bro. capricornus emissarius "he hales him forth by the hair, before the altar, and plunges his spear into him. he completes inspection. returns and bows to" magister templi] master, justice has been executed upon the traitor. only the faithful remain. magister templi. so perish all traitors [capricornus "extinguishes light["a pause" 11 part iii "darkness" aquarius["comes forward and kneels to" magister templi] master, we beseech thee to permit the ceremony to proc

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

! lift up the gemmed head to the heart! lift up till the eyes that were seeing be blind, and their life depart! till the eye that was blind be a lamp to my mind! coil fast all thy coils on me, dying, absorbed in the sense of the snake! stir! leave the flower-throne, and up-flying! hiss once, and hiss thrice, and awake! then crown me and cling! flash forward- and spring! flash forth on the fire of the altar, the stones, and the sacrifice shed; till the three worlds flicker and falter, and life and her love be dead! in mysterious joy awake- and destroy["he crouches at the feet of" sphinx "toward" c.i.c.t. sphinx. 1. c.i.c.t. 1 [sphinx "plays an enchantment<soul of wine, destruction's formidable kiss

light that hath stung us, the passion of night. night be our mistress! that tress and this tress 40 weave with thy wind into curls deep-vined! passionate bliss! rapture on rapture! our hymns recapture the bromian kiss. blessed our souls! blessed this even! we reach to the goals of the starriest heaven. daphnis, and atthis, and chrysis, and chloe, mingle, o maidens! evoe! evoe [c.i.c.t "rises upon the altar; he wears a white and gold robe and the panther skin, and a white and gold nemmes. throwing off his veil and raising his hands in blessing, he recites] c.i.c.t. i bring ye wine from above, from the vats of the storied sun; for every one of ye love, and life for every one. ye shall dance on hill and level; ye shall sing in hollow and height, in the festal mystical revel, the rapturous bac

(mars) brother mars "red robe, sword (venus) sister scorpio "green robe, violin, sword (athena) brother aries "violet robe, spear (vulcan) brother capricornus "black robe, tom-tom, sword "a guard of" probationers "armed "mars is throned in the south, scorpio on his right, aries on his left. in the east is also a veil, behind which is sol in aries. in the north is capricornus, crouching, kept from the altar by the guard" 47 the rite of mars "charcoal in censer alight. no incense" brother sol "is concealed behind the veil in the east, enthroned upon the altar" mars, aries "and" scorpio "enthroned" bro. capricornus. 4444-1. bro. aries. 1-4444 [mars "reads the twelvefold affirmation from 963 [sor. scorpio "plays a short marital air<veil, and admits p

ALEISTER CROWLEY EQUINOX EQ I 6

elect. but in the end it may be that god shall send him the other half of that token 108 of paradise. then, if he have kept the holy fire alight, perhaps with much false fuel, that fire shall instant blaze and fill the temple of his soul. by its insistent energy it shall destroy even the memory of all those marsh-lights that came to greet it; and the priest shall bow down in the glory, and grasp the altar with his hands, and strike it with his forehead seven times. now this altar is the earthen altar of demeter. then understanding all things by the light of that love, he shall know that this is love, that this is the soul of the earth, that this is fertility and understanding, the secret of demeter. nay (even) the oracle may speak in his heart and foretell or foreshadow the greater myster

ALEX SANDERS THE KING OF THE WITCHES

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

ught him at length about sex, self-control and the ways witches have of harnessing impulses so that the sex force can be used positively towards creating power 'implosion' was the term she used, the antithesis of asturbation. on the night of the initiation ceremony she laid out a new robe she had made for alex. they both bathed themselves before entering the circle. by the light of two candles on the altar-a draught-board table on which the regaliawas arranged -she lay down on the floor and drew the boy to her until their bare bodies touched. then they were united. there were no gestures of affection or passion; it was strictly a rit al an? alex did not feel the slightest .repugnance at losing his virginity to a woman of seventy-four. afterwards she pe ed a bottle of wine and, in his new r

e. to revive flagging spirits, alex would then call his friends back to the ballroom where, with the lights now dimmed, he would set up an altar to worship the devil. letting the others suggest the eremony, he would drape a tapestry over the long table on which the food had been laid, and set it with bowls of flowers. then the devil dance would start, increasing in aband n until a girl climbed on the altar and lay down to be worshipped by the others. invariably her partner would join her and, urged on by the erotic gathering, they would consummate their passion to applause. alexjoined in the applause as much as the others, and tried to still the shame he felt in his misuse of witchcraft. when the guests had gone to bed he would bring out his athame, de cribe, a witch's circle and chant the

oney acquiring the accoutrements demanded by the abra-melin instructions. 55 he who commenceth this operation in solitude can elect a place according to his pleasure where there is a small wood in the midst of which you shall make a small altar and you shall cover the same with a hu t or shelter of fine branches so that the rain may not fall thereon and extin guish the lamp and the censer. around the altar at a distance of seven paces you shall prepare a hedge of flowers, plants and green shrubs so that it may divide the entrance into two part s, the int erior where the altar and tabernacle shall be placed after the manner of the temple. and the ext erior which shall be as a portico thereunto' alex was miles away from any wood, however, so he simulated one in his room, having read in the s

should be of wood' commanded the book. alex removed the lino and scrubbed the bare boards 'the terrace on which we are to invoke the spirits should be covered with river sand to the depth of two fingers at least' alex helped himself to three-quarters of a hundredweight of sand from a nearby building site 'a lamp ofolive oil should burn' but, unable to afford either lamp or oil, he bought candles 'the altar should be hollow within where you shall keep all the necessary things such as the two robes, the crown or mitre, the wand, the oil, the girdle, the perfume and any other things which may be necessary' alex used a bedside cupboard. the robes required were 'a shirt or tunic of linen, large and white, with well and properly made sleeves, and an outer robe of crimson or scarlet silk with gol

ALEXANDRIAN BOOK OF SHADOWS OCCULT

presence, which is, was, and ever shall be male, female, all-knowing, all-powerful and present everywhere. and in the names of the four mighty ones, the rulers of the elements, may power and blessing descend in this hour upon this place and those gathered here. r lights the two altar candles, the charcoal, and the four quarter candles from the presence lamp. exorcism of the water: r kneels before the altar and places the water bowl upon the pentacle. r purifies the water by plunging the tip of his/her athame into the water, saying: r: i exorcise thee, o creature of water, that thou cast out from thee all the impurity and uncleanliness of the world of phantasm. in the names of cernunnos and cerridwen. blessing of the salt: r sets the water bowl aside and in its place sets the salt dish upon

k by middle of a 9 foot red cord, knotted in front at throat with ends hanging down front as cable-tow. a short white cord is fastened to the right ankle with ends tucked in so as not to trip c up, saying: feet neither bound nor free hps casts circle. opening ritual is followed to the end of the drawing down of the moon, but the charge is not yet declaimed. summoner fetches sword (or athame) from the altar, and opens a gate in ne. s, h, and p face c and s issues the challenge: s: o thou who standest on the threshold between the pleasant world of men and the dread domains of the lords of the outer spaces, hast thou the courage to make the assay? placing point of blade against c's heart, s continues: s: for i say verily, it were better to rush on my blade and perish, than make the attempt wi

uarter in turn, saying: h: take heed, ye lords of the east (south/west/north) that n. is properly prepared to be initiated a priest[ess] and witch. h leads c back to centre of circle (via east) while coven dances around, singing: eko, eko azrak (etc. over and over, meanwhile pushing c back and forth among them, until h calls a halt. partner then rings bell three times as h turns c to stand before the altar, with c's back to the altar (i.e. facing south if altar is in north. h stands in centre of circle, facing c (and altar. h says: h: in other religions, the postulant kneels, while the priest towers above. but in the art magical we are taught to be humble, and we kneel to welcome her[/him] and we say [kneels] blessed be thy feet, which have brought thee in these ways;[kiss r. foot, then l

e. h, aided by another witch of the same gender, stretches a button thread from the ground by c's foot to crown of c's head and cuts it there with athame or bolline. measure c once about the forehead with the cut thread and knot at the point of overlap, again about the heart starting from the same end [knot, and lastly about the hips across the genitals [knot. the measure is wound and placed upon the altar. h asks: h: before thou art sworn, art thou ready to pass the ordeal and be purified? c: i am. h, aided by another witch of the same gender, helps c to kneel, head and shoulders bowed forward. the loose ends of the short cord are unwound and c's ankles bound securely. the cable tow is fastened to the altar. h fetches scourge from altar as partner rings bell three times, saying: p: three

reast, and above pubes again. h moistens fingertip with wine and anoints the same three places, saying: h: i consecrate thee with wine, h: i consecrate thee with my lips [kiss as above] priest[ess] and witch, c is now unbound and the blindfold removed by h and assistant of same gender. new initiate is welcomed by coven, then presented with the working tools. as each tool is named, h takes it from the altar and passes it to the initiate with a kiss. as each tool is finished with, the assistant takes it from the initiate [kiss] and replaces it upon the altar. h says: h: now i present to thee the working tools, first, the magic sword, with this, as with the athame, thou canst form all magic circles, dominate, subdue and punish all renellious spirits and daemons, and even pursuade angels and g

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

the sixth. his buddhic vehicle can function on the two lower sub-planes of the buddhic plane. the life of the man who takes the fourth initiation, or the crucifixion, is usually one of great sacrifice and suffering. it is the life of the man who makes the great renunciation, and even exoterically it is seen to be strenuous, hard, and painful. he has laid all, even his perfected personality, upon the altar of sacrifice, and stands bereft of all. all is renounced, friends, money, reputation, character, standing in the world, family, and even life itself. the final initiations. after the fourth initiation not much remains to be done. the domination of the sixth sub-plane goes forward with rapidity, and the matter of the higher sub-planes of the buddhic is co-ordinated. the initiate is admitt

s, the worker for humanity, who unfailingly brings results which succeeding generations will recognise. he is one who, in spite of all this great achievement, is seldom understood by his own generation. he is frequently the butt of men's tongues, and frequently all that he does is misinterpreted; he lays his all time, money, influence, reputation, and all that the world considers worth while upon the altar of altruistic service, and frequently offers his life as a final gift, only to find that those whom he has served throw his gift back to him, scorn his renunciation, and label him with unsavory names. but the initiate cares not, for his is the- 60- initiation, human and solar copyright 1998 lucis trust privilege to see somewhat into the future, and therefore he realises that the force he

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

hich are still greater- 57- a treatise on cosmic fire copyright 1998 lucis trust the aim for this greater cycle is the blending, as we know, of the two fires of matter, latent and active, and their merging with the fires of mind and spirit till they are lost from sight in the general flame; the fires of mind and spirit burn up matter and thereby bring about liberation from the confining vehicles. the altar of earth is the birthplace of spirit, its liberator from the mother (matter, and its entrance into higher realms. hence, when the pranic vehicle is working perfectly in all three groups, human, planetary and solar, the union with latent fire will be accomplished. here lies the reason for the emphasis laid on the necessity for building pure, refined physical vehicles. the more refined and

brought about through physical plane experience. 2. the petal of love for the physical plane. unfolds through physical relationships, and the gradual growth of love from love of self to love of others. 3. the petal of sacrifice for the physical plane. this unfoldment is brought about through the driving force of circumstances, and not of free will. it is the offering up of the physical body upon the altar of desire low desire to begin with, but aspiration towards the end, though still desire. as man in the early stages of his evolution is polarised on the physical, much of this is undergone unconsciously and without any realisation of what is being consummated, but the result in the causal body is seen in a twofold increase of heat or of activity: the physical permanent atom becomes radio

tory fire "the fire burned low. a dull red glow slumbered within the heart of mother. its warmth was scarcely felt. the first and second of the inner lines throbbed with the burning, but the rest were cold. the sons of god looked down from the innermost centre. they looked, then turned away their gaze and thoughts to other spheres. their hour had not yet come. the elemental fires had not prepared the altar for the lords. the sacrificial fire waited in its high place and the steady glow beneath increased. the fire burned clearer, and the first and second slowly lighted up. their glow became a line of brilliant fire yet the five remained untouched. the sons of god again looked down. for one brief second they thought upon the mother, and as they thought the third caught fire. swiftly they loo

their hour approaching. they meditate anew, and for a minute gaze upon the myriad threefold fires until the fourth responds. the sixty seconds passed in dynamic concentration produce forms of triple kind, three sets of forms, and myriads in the three. the heart of mother contracts, and expands with these sixty fiery breaths. the lines become allied, and cubes are formed, shielding the inner fire. the altar is prepared, and four square stands. the altar glows, red at the centre and warm without. the altar flames. its heat mounts up, yet it burns not, nor is consumed. its heat, which has no flame, reaches a higher sphere; the sons of god for a brief period warm themselves, yet approach not nearer to it until the passing of another cycle. they await the hour, the hour of sacrifice. the solar

lames. its heat mounts up, yet it burns not, nor is consumed. its heat, which has no flame, reaches a higher sphere; the sons of god for a brief period warm themselves, yet approach not nearer to it until the passing of another cycle. they await the hour, the hour of sacrifice. the solar lords, taking the word as sounded by the sons of god, arise in the fierceness of their solar life and approach the altar. the four lines glow and burn. the sun applies a ray; the solar lords pass it through their substance and again approach the altar. the fifth line awakens and becomes a glowing point, and then a dull red line, measuring the distance 'twixt the altar and the one who watches. the fivefold fire dynamic begins to flicker and to burn. it lights not yet without; it simply glows. the aeons pass

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

urns too fiercely, it forms a current which counteracts the higher downflow, and forces the lower fire back into seclusion. only when the three fires meet, through the regulation of the middle fire of mind, can a full light be achieved, and the whole body be full of light, the fire from above the triadal light the fire of the lower self, kundalini and the fire of mind, cosmic manas must meet upon the altar. in their union comes the burning away of all that hinders and the completed emancipation. c. by discrimination a faculty of the concrete mental body the lower bodies are trained in the art of distinguishing illusion from the centre of reality, the real from the unreal, the self from the not-self. then ensues, consequently, a period that must be surmounted wherein the attention of the eg

ALICE A BAILEY09 A TREATISE ON THE SEVEN RAYS VOLUME I ESOTERIC PSYCHOLOGY I

and duty have imposed upon him. i mean a renewal of the effort to bring about the purification of all the bodies so that the entire lower man may be a pure channel and instrument through which spiritual force may flow unimpeded. i mean the attaining of an attitudewherein the aspirant desires nothing for the separated self, and in which he regards all that he has as something which he can lay upon the altar of sacrifice for the aiding of his brethren. could all who read this book see the results of such a united effort, there would emerge a group activity, intelligently undertaken, which would achieve great things. so many people run hither and thither after this individual or that, or this piece of work or that, and, working with lack of intelligent co-ordination, achieve nothing and no gr

e tinge of judaism. the rays are sometimes considered as divided into three classes; the first ray by itself, the second ray by itself, and the other five in a group. when regarded in this way, they are spoken of as the three rays, and typify the various trinities. another suggestive fragment of symbology describes the three rays as using respectively three kinds of fire to light the sacrifice of the altar, the electric, the solar, and the artificial, or fire by friction. before proceeding to consider the virtues, the vices and the special human characteristics which differentiate the individual belonging to one ray from the individual on another ray, it will be well to refer to the origin of the two ray influences which constitute the dominant and the modifying factors in the character of

nd of the manifestation of souls in form supersede the present wrong grouping of ideas. the disciple and aspirant upon the path, and the initiate upon his "lighted way" have no better training ground therefore than the marriage relation, rightly used and rightly understood. the bringing of the animal nature under rhythmic discipline, the elevation of the emotional and the instinctual natures upon the altar of sacrifice, and the self-abnegation required in the life of the family are tremendous purificatory and developing potencies. the celibacy required is that of the higher nature to the demands of the lower, and the refusal of the spiritual man to be dominated by the personality and the demands of the flesh. the attitude of an imposed celibacy upon the equipment of many a disciple has led

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

mother principle, indicated by the presence of the parents."61 and again "this number (of the twelve disciples) is typified by many things in the old testament; by the 12 sons of jacob, by the 12 princes of the children of israel; by the 12 running springs in helim; by the 12 stones in aaron's breastplate; by the 12 loaves of the shew-bred; by the 12 spies sent by moses; by the 12 stones of which the altar was made; by the 12 stones taken out of jordan; by the 12 oxen which bare the brazen sea. also in the new testament, by the 12 stars in the bride's- 49- from bethlehem to calvary copyright 1998 lucis trust crown, by the 12 foundations of jerusalem which john saw, and her 12 gates."62 all these recurrences of twelve probably have their origin in the twelve signs of the zodiac, that imagin

oup, a business group, or just the group of human beings with whom our general destiny casts us. this brings us to the realisation that, in the last analysis, sin signifies wrong relation to other- 127- from bethlehem to calvary copyright 1998 lucis trust human beings. it was the sense of this wrong relation which in the early days of man's history gave rise to the sacrifice of worldly goods upon the altar, for primitive man seemed to feel that by making an offering to god he succeeded in making redemption of his character possible with his fellowmen. it is beginning to dawn upon the race today that the only real sin is to hurt another human being. sin is the misuse of our relationships with each other, and there is no evading these relationships. they exist. we live in a world of men, and

y lives. the sacrifice of the entire lower nature had been completed, and there was silence and darkness for three hours. then was uttered that stupendous word which indicated that christ had reached the stage of the final sacrifice, and that even the consciousness of divinity, the consciousness of the soul itself, with its strength and power, its light and understanding, had also to be laid upon the altar. he had to undergo the experience of an utter renunciation of all that had constituted his very being. this brought the cry of protest and of questioning "my god, my god! why hast thou forsaken me" then followed three words of a different quality altogether. in the words "i thirst" he expressed the motivating power of every saviour. this was misinterpreted by the onlookers, who have give

tency and significance, and must therefore make its appearance; he can pass through the waters of purification, and attain the mountain-top of transfiguration where that which is of worth shines forth in all its glory. having achieved that moment of heightened experience, and that which he has of value being recognised by god as worth while, he is then, and then only, ready to offer his life upon the altar of sacrifice and of service, and can set his face to go up to jerusalem, there to be crucified. it is the inevitable end to that which is of worth. it is the underlying purpose of the whole process of perfecting, as there is now something worthy to be offered. but though this may be the end of the physical expression of worth, it is essentially the moment of the triumph of value, and the

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

ument of the soul for the working out of the plans of god. these plans are at-one with the intention of the hierarchy. we now have five words for disciples upon the five rays to study: ray one..inclusion. ray two..centralisation. ray three..stillness. ray four..steadfastness. ray five..detachment. ray six"'i see a vision. it satisfies desire; it feeds and stimulates its growth. i lay my life upon the altar of desire the seen, the sensed, that which appeals to me, the satisfaction of my need a need for that which is material, for that which feeds emotion, that satisfies the mind, that answers my demand for truth, for service, and my vision of the goal. it is the vision which i see, the dream i dream, the truth i hold, the active form which meets my need, that which i grasp and understand. m

ld pass into the hands of those who have a definitely spiritual objective if they are quarreling over place, position, and precedence? personalities do not count and only souls have power. let all of us, therefore, who belong to the new group of world servers or who respond to their message of good will, sacrifice our personal differences, our petty interpretations, and our selfish ambitions upon the altar of world service and friendships. thus we can offer to the custodians of the plan an instrument which they can freely use. another danger may arise if undue emphasis is laid upon the organisation aspect of the new group of world servers. it must never be forgotten that there is here no ordinary organisation, such as is usually found in the world. the group is an organism, not an organisa

ALICE A BAILEY18 A TREATISE ON THE SEVEN RAYS VOLUME III ESOTERIC ASTROLOGY

inner subjective man comes into outer manifested expression and- 65- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the personality recedes into the background. finally, there come twelve lives wherein the final stage of 4. renunciation is experienced and the disciple or initiate renounces all for the love of humanity and its service, and lays himself upon the altar of sacrifice. he achieves, as a result, the final liberation. this liberation is, in reality, twelve-fold in nature, for liberation, victory and triumph have to be experienced in every sign, just as captivity, defeat and failure have been experienced in all the signs of the zodiac, whilst the man is functioning as a personality. it is these four words and their significance which will un

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

te, causes the worlds to stand and cry "behold, a god is here" ever the flames mount higher, ever the warmth streams forth, till in the moment of the hour- 503- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust set the flame destroys all, and all is gone, the work of ages passes, in a moment, into nothingness. but forth from the fourfold fire, up from the altar of the ages, springs the liberated one, the flame. back to the fire of cosmos springs the dual flame. into the three is absorbed the essence, and becomes one with its source. the spark becomes the flame, the flame becomes the fire, and forms part of the great cosmic blaze that holds the secret of the five hidden within the heart. a fire mantram the point of light within the glowing arc

the night but drearness is not felt when within the gloomy portal is seen the bright illusive light, the light that flickers ever on ahead, enticing with its gleam the pilgrim ever onward. six times the light may wax and wane, six times the glow is felt, but at the seventh glowing hour the flame bursts forth. six times the flame bursts forth, six times the burning starts, but at the seventh hour the altar is lost sight of and only flame is seen. six times the circle of the burning fire, six times the roaring furnace burns and separates, but at the seventh naught is left save the ascending flame, that mounts to the triadal spirit. six times the flame mounts up, six times the cloud recedes, but at the seventh naught is seen save everlasting fire. six times the flames absorbs the water, six

ALICE BAILEY THE LABOURS OF HERCULES

ut a year. suddenly one day, when struggling to be free, and slowly seeing busiris for what he was, words spoken long ago by nereus came to his mind "truth lies within yourself. there is a higher power and strength and wisdom in yourself. turn inwards and there evoke the strength which is, the power which is the heritage of all the sons of men who are the sons of god" silent lie lay a prisoner on the altar, bound to its corners four for one whole year. then, with the strength which is the strength of all the sons of god, he broke his bonds, seized the false teacher (who had seemed so wise) and bound him to the altar in his place. he spoke no word, but left him there to learn. the watching teacher, from afar, noted the moment of release, and turning to nereus said "the third great test is p

rd, but left him there to learn. the watching teacher, from afar, noted the moment of release, and turning to nereus said "the third great test is passed. you taught him how to meet it and in due time he profited. let him go forward on the way and learn the secret of success. chastened, yet full of questioning relief, hercules continued with his search and wandered far. the year, spent prone upon the altar, had taught him much. he went with greater wisdom on his way. suddenly, he halted in his steps. a cry of deep distress smote on his ear. some vultures circling o'er a distant rock caught his attention; then again the cry broke forth. should he proceed upon his way, or should he seek the one who seemed in- 36- the labours of hercules need and thus retard his steps? he pondered on the prob

believe that he could show him the way, that he could lead him out into the light, and that he was the custodian of truth. hercules was completely deceived. little by little he fell under the power and spell of busiris; little by [63] little he yielded up his will and his mind and accepted him as his teacher and guide. finally, when busiris had hercules entirely under his control, he bound him to the altar of sacrifice and forced him to forget nereus. the myth tells that hercules eventually freed himself and resumed his search, binding busiris to the altar whereon he himself had lain. again we find discouragement, delay, failure and deceit characterizing this part of the test. still searching up and down, he found prometheus bound to a rock with the vultures tearing at his liver. the sight

certain way of development which must inevitably enable the aspirant to achieve. they bolster up their position by promises; they build up a strong personality relationship, and by utilizing the sincerity and the aspiration of the seeker after truth, they gather around themselves groups of men and women who innocently and sincerely believe the truth of the claims that they make, and bind them to the altar of sacrifice for a longer or a shorter period of time. the true initiate is known by his life and acts, he is too busy serving the race to find the time to interest people in himself, and he cannot make promises beyond saying to every aspirant "these are the ancient rules, this is the way that all the saints and masters of the wisdom have trod, this is the discipline to which you must su

artemis! its spirit rests with me from all eternity, here in the center of the holy shrine. you may not enter here, o artemis, but know i speak the truth. diana, that fair huntress- 48- the labours of hercules of the lord, may enter for a moment and tell you what she sees" into the shrine for one brief moment passed the huntress of the lord and saw the form of that which was the doe, lying before the altar, seeming dead. and in distress she said "but if its spirit rests with thee, o great apollo, noble son of god, then know the doe is dead. the doe is slain by the man who is a son of man, e'en though a son of god. why may he pass within the shrine and we await the doe out here "because he bore the doe within his arms, close to his heart, and in the holy place the doe finds rest, and so doe

ANALYSIS OF THE 5 6 INITIATION

mber 280 equals wpldns. recall that in 1=10 wpldns created a path for the aspirant. in addition, 280=2+8=10, the number of sephiroth through which all the forces of the vault do manifest. ten is one from which all the forces of the universe begin. the attention of the aspirant is directed toward the ceiling of the vault. now, for the first time, his lower will sees at last the irresistible light. the altar is a potent glyph of the" great work" it is a compendium of achad. the center c helps to compose the name hcwhy. this fire of life expands outward within the four elemental circles. in this, it is an example of the five principles of man that must be united into perfection and for this the adept does work continuously. the lion and red rose are a symbol of first cause, the beginning, the

hich the adept/hierophant must cut through the restriction of the true will. 8 dei inacta gloria, the "unsullied glory of god" is the end of all things. the bull and chains are life, work, labor, burial, and earth. legis jugum, the "yoke of the law" is the balance between destiny and free will "it is appointed once for a man to be born and once for a man to die" c and incense are in the middle of the altar. this is the glory of arik anpin. the altar is a symbol of flashing and brilliance. it is equilibrated in itself and therefore a fitting recipient of the flashing light, glowing brilliance, purity and balanced power. all kneel. the higher is invoked again. the aspirant is now fixed in trapt and looking upward to rtk. at this moment, the aspirant is no longer dead. he has re-entered the e

d. he has re-entered the earth life. he is likened to a child with full potential of an adult. he is a person with the unconscious potential of an adept. it may be years before his/her adeptship is truly realized. themis (third adept) takes the cup and dagger, and the marks of lvx are imprinted on the aspirant. this is a stigmata on the soul. now the aspirant may demand the opening of the pastos. the altar is moved, the lid is removed, and within the pastos is osiris undivided. osiris is central and perfect. the chief adept (osiris, not yet glorified but both dead and alive evermore, addresses the candidate. here, the aspirant may come to understand for the first time that he/she is the body lying in the pastos. the new adept is connected to all those martyrs who have suffered and perfecte

sen. now, the chief adept is osiris glorified. the chief stands as the new adept who has risen. the higher genius 9 has descended into rtk and is now available to the new adept. the great work must still be accomplished, but now it is possible. the pastos is empty for it will never be wanted again. in the southeast and the northeast are the minutum mundum; the serpent and the flaming sword are on the altar and the beautiful mountain of sacred initiation, abiegnus. the risen osiris sees the empty pastos and is shown its occult symbology. the new adept is called to glory by the chief adept, who the aspirant has often seen as just a person, but now sees him as the divine link with the third order and a representative of his higher genius. the chief adept beckons the risen osiris from y in twl

BAPHOMANTIS LUCIFERIAN SATANIC MASS

whose objective is to enslave you to their particular borg god. love is the law, love under will. in illuminated iconoclasm, panoptebaphomantis luciferian\satanic mass (for 1-2 practitioners) if indoors, preperation of the temple: incense to be burnt (peferably hazel, chalice of strong wine, black candles (if using circle candles may be color coded represenitive of the 4 elements, wafer\bread on the altar two candles, one on the left (black, one on right (white. the paten/with host on it(host can be made of bread or flour, or cracker. to the left place the chailice full of wine(or other spirit, to the right place the daggar (knife,sword (pitcher of water, bowl and aspergian optional) hold mass on the night of perferably a new moon (or on any satanic holiday. dress all in black, or black r

, one on right (white. the paten/with host on it(host can be made of bread or flour, or cracker. to the left place the chailice full of wine(or other spirit, to the right place the daggar (knife,sword (pitcher of water, bowl and aspergian optional) hold mass on the night of perferably a new moon (or on any satanic holiday. dress all in black, or black robe and be barefoot. begin by walking around the altar (3x's perfered, while chanting the sanctus satanas chant "sanctus satanas sanctus, dominus diabolus saboath, satanas-venire!,satanas-venire, ave satanas,ave satanas, tui sunt caeli,tua est terra,ave satanas! after which repeat the following three times in each direction, starting in the north and ending in the west. lucifer, ouyar, chameron, aliseon, mandousin, premy, oriet, naydru, esma

ni, omnipotens aeternae diabolus, hail lucifer! male: do the same but say: i through you have gained knowledge and strength. accept me lucifer, as your son, as your own. as i give to you my body, and my undying love. accept me now and forever, as your own, blood of your own blood, flesh of your own flesh, eternally as your own son. veni, omnipotens aeternae diabolus, hail lucifer! after return to the altar, pick up the host hold it up and say: behold the body of yeshua the deciever. i invoke thee into this wafer. you who come to enslave the race of man. you were sent by he who calls himself god, to strengthen the chains of bondage. i invoke you in order to brake the chains of bondage and kindle the fires of freedom. yes, you have gained many followers and sheep of your fold but now the tid

BLACK SERPENT1

ractitioners. with that i give you our first issue! may lucifer light your way. adrianna, the editor http//www.ofs-demonolatry.org this symbol 2000-2006 c. ortiz 4 rite to lucifer basic rite to lucifer this rite is from the book modern demonolatry by s. connolly( 1999) and may not be reproduced in any form without prior written consent from the author. it has been reproduced here with permission. the altar must face the east most point of the ritual chamber. a candle is set at each elemental point. the elemental demons are invoked by use of the enns with the dagger. flereous first, work clockwise leaving lucifer for last. an incense of sorcery invokes atmosphere. light the candles from flereous to lucifer. then- carrying an incense wand or burner in one hand and a dagger in the other (does

lucifer for last. an incense of sorcery invokes atmosphere. light the candles from flereous to lucifer. then- carrying an incense wand or burner in one hand and a dagger in the other (doesn't matter which) approach each point and kneel reciting the enn for lucifer and wave the dagger through the smoke. finally, invite the fifth element (satan, spirit) from the center of the ritual space. kneel at the altar in prayer "we pray thee lucifer, bestow upon us the strength of your design. let the eagle bring us a new understanding. your light shall be our protection and guide us through this life to enlightenment. we are as the wind. we humbly pay homage to thee in our offer of incense that you may know our respect for your vast strength. we offer requests of knowledge and reflection that we may

ightenment. we are as the wind. we humbly pay homage to thee in our offer of incense that you may know our respect for your vast strength. we offer requests of knowledge and reflection that we may employ your creation to do so. hail lucifer. lord and master of enlightenment" then comes the typical ritual body in which requests of concentration, knowledge, intellect, and purification are burned at the altar (i.e. a bowl, incense burner, or bonfire) the ashes must be crushed to a fine powder and later dispersed in the wind. some sects choose to sing hymns and go into longer durations of prayer before the ritual closing. the ritual is closed as thus "hail lucifer. lord and master of air. we thank thee for being present at our ritual. we bid you, go in peace" oleum and incense of the quarter:

d frankincense invokes atmosphere. light the candles from belial to leviathan. then- carrying a chalice of water (with sea salt) in one hand and a dagger in the other (doesn't matter which) approach each point and kneel reciting the enn for leviathan and dip the dagger into the water and sprinkle it above each candle. finally, invite the fifth element from the center of the ritual space. kneel at the altar in prayer "we pray thee leviathn, bestow upon us the strength of your design. let the serpent wise deal death to the lies of our enemies. allow our empathy to be our protection. allow our anger to be swift with justice. be present that our enemies will not conquer us. we are as the swift flowing tide ebbing to and fro. we humbly pay homage to thee in our offer of sea salt and water that

BLAVATSKY H P ANTHROPOGENESIS

eny the phenomenon of an intelligent nature and a vital force independent of form and matter, and to find it more scientific to teach the miraculous performance of "natural forces working blindly without aim or design" if so, then we are led to think that the physico-mechanical forces of the brains of certain eminent scientists are leading them on as blindly to sacrifice logic and common sense on the altar of mutual admiration. why should the protoplasmic moneron producing the first living creature through self-division be held as a very scientific hypothesis, and an ethereal pre-human race generating the primeval men in the same fashion be tabooed as unscientific superstition? or has materialism obtained a sole monopoly in science* the rakshasas, regarded in indian popular theology as dem

e "the deity called[[eichton (or the fire of the celestial gods- the great* thot[[footnote(s* this is about as just as though- a few millenniums hence- a fanatic of some future new creed, who was bent on glorifying his religion at the expense of ancient christianity, were to say "everywhere the quadruped lamb was adored. the nun placed it, calling it the agnus, on her bosom; the priest laid it on the altar. it figured in every paschal meal, and was glorified loudly in every temple. and yet the christians dreaded it and hated it, for they slew and devoured it" heathens, at any rate, do not eat their sacred symbols. we know of no serpent, or reptile-eaters except in christian civilized countries, where they begin with frogs and eels, and must end with real snakes, as they have begun with lam

of the logos whose symbol became with the egyptians and the indians- the bull- as testified to by apis and the hindu bulls in the most ancient temples. in esoteric philosophy the cow is the symbol of creative nature, and the bull (her calf) the spirit which vivifies her, or "the holy spirit" as mr. kenealy shows. hence the symbol of the horns. these were sacred also with the jews, who placed near the altar horns of shittim wood, by seizing which a criminal ensured his safety[[vol. 2, page] 419 was aeschylus initiated? but "argos" is arghya varsha, the land of libation of the old hierophants, whence the deliverer of humanity will appear, a name which became ages later that of its neighbour, india- the arya-varta of old. that the subject formed part of the sabasian mysteries is made known by

BLAVATSKY H P COSMOGENESIS

which it can see, smell, or taste. it leaves others to the metaphysicians" we must feel grateful even for so much* writing upon this subject in isis unveiled we said of it that it was "the chaos of the ancients, the zoroastrian sacred fire, or the atash-behram of the parsees; the hermes-fire, the elmes-fire of the ancient germans; the lightning of cybele; the burning torch of apollo; the flame on the altar of pan; the inextinguishable fire in the temple on the acropolis, and in that of vesta; the fire-flame of pluto's helm; the brilliant sparks on the hats of the dioscuri, on the gorgon head, the helm of pallas, and the staff of mercury; the egyptian phtha-ra; the grecian zeus cataibates (the descending) of pausanias; the pentacostal fire-tongues; the burning bush of moses; the pillar of f

which contained the holy of holies" was a cosmic symbol, sacred, in one of its meanings, to the elements, the four cardinal points, and ether. josephus shows it built in white, the colour of ether. and this explains also why, in the egyptian and the hebrew temples- according to clemens alexandrinus- a gigantic curtain, supported by five pillars, separated the sanctum sanctorum (now represented by the altar in christian churches) wherein the priests alone were permitted to enter, from the part accessible to the profane. by its four colours the curtain symbolized the four principal elements, and signified the knowledge of the divine that the five senses of men can enable man to acquire with the help of the four elements (see stromata i, v. 6. in cory's ancient fragments, one of the "chaldean

udded with countless phenomenal universes, systems and mirage-like worlds. nevertheless, to the eastern occultist, who is an objective idealist at the bottom, in the real world, which is a unity of forces, there is "a connection of all matter in the plenum" as leibnitz would say. this is symbolized in the pythagorean triangle[[footnote(s[[footnote continued from previous page] the priest there is the altar with its mysterious containments and symbolic meaning, inside of which no one but the consecrated priests ought to enter. in the early days of christianity the marriage ceremony was a mystery and a true symbol. now, however, even the churches have lost the true meaning of this symbolism* see von hartmann's and herbert spencer's works "new aspects of life" by henry pratt, m.d[[vol. 1, pag

BLUE EQUINOX

the guests. 13. the guests dally upon couches of mother-of-pearl in the garden; the noise of the foolish men is hidden from them. 14. only the inn-keeper feareth lest the favour of the king be withdrawn from him. 15. thus spake the magister v.v.v.v.v. unto adonai his god, as they played together in the starlight over against the deep black pool that is in the holy place of the holy house beneath the altar of the holiest one. 16. but adonai laughed, and played more languidly. 17. then the scribe took note, and was glad. but adonai had no fear of the magician and his play. for it was adonai who had taught all his tricks to the magician. 18. and the magister entered into the play of the magician. when the magician laughed he laughed; all as a man should do. 19. and adonai said: thou art enme

look back over this retirement, it appears as a .single state of consciousness. not as a number of events. i should really have to read my diary if i wanted to know any details in succession just now. at the end of the 10th day of this section c and the beginning of the 11th day i think the true climax of the operation took place, for he writes: oct. 11, 12:30. so did the day start and i knelt at the altar from 12 midnight until 12:28. during this time did my lord adonai begin to manifest within me, so that my being was wrapped away in bliss ineffable. and my body was filled with rapture of his coming until the cry burst from my lips .my lord and my god. there are no words to describe thee, my beloved, though i yet tremble with the joy of thy presence, yet do i feel that this is but the be

ord that came to me was. kneeling, i felt very calm, and i waited. afterwards, according to my understanding, i turned off the light, leaving only the lamp of olive oil, and i lay down upon the place prepared and waited. and all was very dark and still, with a feeling of absolute calm and control, and i waited. and nothing happened. then something seemed to tell me to get up and to kneel again at the altar, yet i waited, but presently i arose and stood at the altar, and i felt .i am that i am; but there seemed not much joy in the thought, and yet, i knew that i had done all, even the least thing, to the best of mine understanding and ability. and it began to dawn upon me that i had failed, but where and how, i know not. i have been dazzled with no illusionary success, i have overcome the f

skinned and clad in a loincloth. liber clxv 165 landing, i was surrounded with men in an eastern costume, arabs or turks i thought. one old man took me by the hand, i made the sign of the pentagram over him, but he smiled and said .come along, it.s all right. and led me along a street paved with cobbles, the houses of which overhung, till we reached a sort of a mosque. entering this he led me to the altar, which was supported by brackets from the wall, and above which was a beautiful stained window. at the sides were thin columns and sort of boxes, similar to theatre boxes. we knelt at the altar; and he took my hand and said .raise your consciousness. i perceived a star and crescent above me, and a cross dimly formulated in the background. after this, the astral seemed to coincide with th

be in time or eternity. drawn, drawn, inevitably spanned, tirelessly drawn by some strange hand, drawn inward in some sense unkenned beyond all to an appointed end, no end foreseen or hoped, draw still beyond word or will into itself, drawn subtly, deep through the dreamless deaths whose shadow is sleep, draw, as dawn shows, to the inmost divine, to the temple, the nave, the choir, the shrine, to the altar where in the holy cup the wine of its blood may be offered up. nor is it given to any son of man to hymn that sacrament, the one in seven, where god and priest and worshipper, deacon, asperger, thurifer, chorister, are one as they were one ere time began, are one on earth as they are one in heaven; where the soul is given a new name, confirming with an oath the same, and with celestial w

BOOK OF BLACK SERPENT

; all according to their offices. it is unlawful that you should call upon the seraphim, but all the rest may be called upon for furtherance in matters divine. concerning the talismans. it is necessary to construct talismans for the object of each of your experiments, one for each of the purposes. the nature of the talismans and their manner of consecration will be given to you by god's angels at the altar in temple. these talismans cannot become useful until they have become consecrated and dedicated to their purpose, as it is said. finh the book of doom or the unholy bible of doom which is the nastiest grimoire the world has ever seen book i the first book of lucifer translated by: frater algolis, o.a.i. published by: ordo algolis interstellaris copyright by frater algolis, pontifex maxi

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

hose who can only use a small part of their regular living quarters. first of all, take a compass and establish the alignment of the room. mark the north, east, south and west. your altar is going to be placed in the center of the room and it is preferable that it be set up so that when standing before it you are facing east. you can keep an altar candle and your representations of the deities on the altar at all times, but more on that below. on the floor around the altar you will be marking a circle, the lesson two: beliefs /19 figure 2.2 20/ buckland's complete book of witchcraft exact dimensions and construction of which you will be taught in the next lesson. when entering and leaving the circle, before and after a ritual, you will do so from the east, so if your room is rectangular ra

t of the room, though this is not a necessity. you may paint this section of the wall differently from the rest of the room, to suit your desires. if you can choose an area in the east it is preferable. keep your working tools and supplies locked away in any convenient place but, here in your temple area, keep your altar. you may keep it pushed up against the wall when not in use, if you wish. on the altar always keep an altar candle (generally white but, as we progress, you will learn of other colors and their times for use) and your representations of the deities. these can be either statuettes or pictures, as outlined below. this temple area should be cleaned, sprinkled and censed in the same way as the full room temple detailed above. the last consideration is for the person who, perha

n dish; goblet(s; and figures to represent the deities. of course this is not a hard-and-fast list. feel free to add or subtract according to your needs (it is understood, also, that individual traditions dictate certain items, e.g. gardnerian has cords and a scourge. most witches "do their thing" in the evenings (not a necessity, of course) and so illuminate with candles around the circle and on the altar. a candle on the altar is also helpful so that you can read from the book of rituals. whether you have one candle or two is up to you. an incense burner is pretty much a necessity. incense has been used in religious rites for thousands of years. the old belief was that the smoke of the incense carried your prayers up to the gods. certainly it adds immeasurably to the atmosphere of the ri

always poured first. when meeting outdoors this can simply be poured on the ground. but when indoors the best, and usual, way is to pour the offering into a dish; the libation dish. later after the ceremony the dish can be taken outside and the wine poured out on the ground. like the salt and water dishes, the libation dish can be of any type' the wine goblets of the priest and priestess stand on the altar; those of the other celebrants are placed on the ground at their feet. again the goblet can be to suit yourself. it could be simply a glass or it could be a decorative drinking horn. the latter can be made from cow-horns (obtainable from handicraft stores, such as the tandy leather company chain, with stands either separate or attached, made from bent silver or copper wire or from wood

r altar furniture: candle, censer, goblet or drinking-horn, salt and water, libation dish and (if you wish) figures representing the deities. there should be wine in the goblet. self-dedication this ritual should be performed during the waxing moon, as close to the full moon as possible. for the ritual i would suggest you be completely naked, wearing no jewelry of any kind. along with the rest of the altar furniture there should be a small dish of anointing oil (see lesson thirteen, page 198 for recipe) standing between the water and the salt. the altar is set up in the center so that, when you stand in front of it, you are facing east. the circle is indicated (by cord, chalk or paint) about you. sit, or kneel, before the altar with your eyes closed. concentrate your thoughts on seeing, in

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

you release the power in the final stage, you may see the cone exploding and cascading as coloured stars or light beams, which surge away into the cosmos and break into brilliant rainbow colours. if you wish, you can direct the energy after the final release of power by pointing with your hands, or a wand or knife, so that the energies cascade horizontally and downwards, for example into herbs on the altar that you are empowering to make into herb sachets. or you can direct the cascading energies in a specific direction, perhaps towards a person who is ill or in need of magical strength. release is the key at this stage. seite 21 wicca01.txt this release may take the form of a final shout, a leap, or words. as you extinguish your candle of need, you may shout: it is free, the power is mine

nstantly stooping. in good weather, if you have a sheltered private place in your garden or back yard, you can adapt a tree stump or tall, flat rock as your work space. but perhaps the best altars of all are those impromptu ones you make- such as the top of a standing stone with a circle of your favourite crystals, or a rock on the beach with a circle of seaweed and shells to mark the directions. the altar need not be large but you will need to have room to move all the way round it. many rituals demand that you move in a circle with the altar in the centre, although some place the altar in the north of the circle and you stand to the south, facing north. the central position of the altar/circle represents the realm of spirit, or akasha. akasha is the name given to the fifth element formed

d is one that will emerge spontaneously. you may, however, have a more specific aim in mind. for example, to improve your finances, place a pot of basil herbs, surrounded by golden coloured coins and light a green or golden prosperity candle while visualising golden coins showering upon you. if you have a friend who is sick, and wish to send healing thoughts to them, place a photograph of them on the altar, and surround it with pink flowers, pink seite 25 wicca01.txt rose quartz crystals and a circle of tiny pink candles. send your message of healing or visualised golden light, then blow out the candles deosil, sending the energies to where they are needed. when you are not carrying out formal magick, keep on the altar any crystals that are of personal significance to you (see page 153. yo

the cosmos can also enter. do this before joining hands if you are creating the circle as a group. in a conventional coven, the high priestess casts and uncasts the circle, but you may prefer to allow the person leading the ritual to cast the magical boundaries. casting a dual circle you can create a dual circle if you wish* first consecrate the salt symbolising the earth element in the north of the altar by stirring it three times with an athame, wand or crystal, and visualise radiance pouring into it* stir the water, also three times deosil with the athame, wand or pointed crystal, asking the light and the goddess to enter it* add a few grains of salt to the water and stir it, saying: may power thus be doubled, thus increased, as life joins life to create a greater force even than these

cts of the moon -maiden, mother and wise woman or crone- the trefoil or triple god of the celts, and the even older egyptian trinity of isis, osiris and horus, the young sky god. this triplicity is still celebrated when we turn our money over and bow three times to the moon for good luck* create your first two circles of light and salt water* return to the place where you began* place the bowl on the altar and light your incense; you can either light a stick in a secure holder or sprinkle incense on a charcoal block burning within the censer* make your final circle with incense, just beyond the lines of salt and water. there are other variations of this, including creating your outer circle of light by walking with your candle in a broad-based holder, followed by the salt water and the inc

CASTING THE CIRCLE

f darkness, receptivity, femininity, intuition, acceptance and inaction. yin controls the earth and all things negative. further reading (removed) useful contacts (removed) index of spells (removed) seite 181 wicca01.txt index (removed) end seite 1 casting the circle (luciferian) by michael ford draw circle in flour if not painted in temple. place a candle in each of the four cardinal directions. the altar can be on the ground, a table, rock or such. the altar should be in the center or just north of center of the circle. light the candles and the incense. the ritual facing north, the high priest and priestess kneel in front of the altar with him to her right. she puts the bowl of water (mixed with the ashes of the dead or grave soil) on the altar, places the point of her athame in it and

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

, the integration of christianity and supernaturalism was openly acknowledged. the churches drew from a variety of cultural and religious sources, including roman catholicism, caribbean vodou, italian american folk tradition, and african american conjure and hoodoo. regarding the new orleans churches, hurston wrote in 1932 that "in addition to herbs, reptiles, and insects [they] make\ 115\ use of the altar, the candles, the incense, the holy water, and blessed water of the catholic church.that being the dominant religion of the city and state" another reporter observed of these churches that while they publicly disavowed conjure and hoodoo, most of the spiritual ministers in new orleans maintained practices that were virtually identical to those traditions "all present day mothers [spiritu

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

very much about it. page 55 but i cannot leave untouched upon here, how all the royal persons, before the meal, attired themselves in snow-white glittering garments, and so sat down at the table. over the table hung the great golden crown, the precious stones of which would have sufficiently illuminated the hall without any other light. however, all the lights were kindled at the small taper upon the altar; what the reason was i did not know for sure. but i took very good notice of this, that the young king frequently sent meat to the white serpent upon the little altar, which caused me to muse. almost all the prattle at this banquet was made by little cupid, who could not leave us (and me, indeed, especially) untormented. he was perpetually producing some strange matter. however, there wa

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

epti places itself as a physical image of the heart of our order. the vault allows us to maintain an etheric link between each other and with the chief of the second order. we must first be aware that the round circular altar that is usually found over the pastos is outside the vault. note the diagram of the temple layout. c b a f k l 5 c q n w this is a notable point. the reason for this is that the altar must be charged separately. for unless the altar is charged as well as the vault, the elemental forces in hwchy will not be invoked. the relationship between the four kerubs on the altar and the four enochian tablets which are visible in each quarter should be obvious. it is from the symbolism of the tablets that we call upon to charge the kerubic signs upon the altar. it is the chief ad

negative forces using the l.b.r.p. which uses the banishing earth pentagram. now, it is in the hands of the third adept to perform the opening banishing using the lotus wand. he, of course, will hold the wand by the white band as he draws the pentagrams (in this instance banishing with the black end symbolized of over matter. the connection and synthesis of the symbolism between the pentagram and the altar is unmistakable. g.h. frater s.r.m.d. writes the following "the pentagram is a powerful symbol representing the operation of the eternal spirit and the four elements under the divine proceedings of the letters of the name hwchy. the elements themselves in the symbol of the cross are governed by hwhy, but the letter c representing the \yhla jwr, the divine spirit, being added thereto, the

rent of energy is broken and a new energy is installed. the various calling of the elemental forces are now employed via the watchtower. all four watchtowers are activated through the four enochian tablets. this relates directly to the sun's cycle through the heavens and through the four elements which are held together by the tablet of union. this is the fifth principle, the element of. tools on the altar there are five tools on the altar. they are the air dagger (m, crucifix (o, chalice (n, chain (l, and the censer for the symbol of sitting on the letter c. as the tools are replaced on the altar after their use in the invocation of the watchtower, it begins the first magnetic re-charging of the ceremony. door of the vault the four kerubs on the door of the vault are also re-activated thr

oint of the l rather than the equator. thus, we see in the qabalistic cross the symbology of the sun and its' life giving rays passing over the l. this is osiris/christ energy united in unison through the qabalistic cross. let us be aware always that no banishings can be done in the vault. in addition, no invoking pentagrams or hexagrams can be made directly inside the chamber of the vault. thus, the altar must be re-charged outside the confines of the vault. next, four knocks are given with the words vibrated tkrp. this spells the word paroketh. paroketh is the veil of the vault of tiphareth and the hidden tabernacle. here, we begin to see our ancient light with our more ancient fraters and sorors as well as our rosicrucian link. the third adept is asked "what does the mystic name of our

my intention in this paper to pursue a discussion on karma vs. sin, but let us remind ourselves that we must always strive to our higher, divine self, and to become more than human. anything less than this is a negative action to our spiritual development within. we call it negative karma or sin. the ceremony continues, the chief officers re-enter the vault and remove book t. it is then placed on the altar. now, hru is invoked to aid the order in its timeless search for the mysteries of divine light. this quest must never be forgotten and should be recalled every day when we perform the qabalistic cross. let the celebration and solemn ceremony of the consecration of the vault remind us to always aspire to the highest point, just as the a is in its highest point in the sky. the three chiefs

DANCE OF THE WITCHES

nd yet so hard, and so penetratingly deep. a circle and three sides for the 'auld horn king you begin by marking or imagining a circle on the ground, with an equilateral triangle in it, pointing east. you should have an arthame or a double-edged knife, a cord, and a cup and bowl. make an altar to the two-horned king, outside of your circle, east of it, where the triangle points. you can visualize the altar, or actually have a space of ground or a low table of dark wood or a tree stump, covered with greenery, dried and green leaves, bones and bits of antler, candles, with a centerpiece of some two-horned animal's skull, such as a buck or a goat. the ideal altar for this operation has the word "dhulkarnen" painted in red on it's front. i find it just as easy to visualize as to improvise. my

tar for this operation has the word "dhulkarnen" painted in red on it's front. i find it just as easy to visualize as to improvise. my personal favorite time for this rite is in the woods at night, under a large moon, with flour used to mark out the circle and triangle, because of how ghostly it glows. in these traditional circle-and-triangle workings devoted to the secret lord of the witchfaith, the altar would typically be inside the center of the triangle. not so with this rite. to start the rite, you go to the west a ways from your circle and altar, and close your eyes, to calm yourself. at this point, you must imagine yourself in darkness, something that is not hard to do with your eyes closed, and really not hard to do if you do this rite after the sun has set. when you are ready, yo

the center of the triangle. not so with this rite. to start the rite, you go to the west a ways from your circle and altar, and close your eyes, to calm yourself. at this point, you must imagine yourself in darkness, something that is not hard to do with your eyes closed, and really not hard to do if you do this rite after the sun has set. when you are ready, you open your eyes, and look east to the altar a ways away, and imagine a light from the altar (a light from the east) is beckoning you. this is actually simple to do if you have an actual altar, with a candle or two burning on it. walk towards the altar. when you reach the western rim of the circle, stop, raise your two hands and touch the tips of your thumbs and the tips of your index fingers together at the same time, forming a tr

beckoning you. this is actually simple to do if you have an actual altar, with a candle or two burning on it. walk towards the altar. when you reach the western rim of the circle, stop, raise your two hands and touch the tips of your thumbs and the tips of your index fingers together at the same time, forming a triangle with your two hands, a triangle that you can look through. look through it at the altar, and frame the light in this triangle, and slowly pronounce the following phonetic formula: oz. ah. el. drag the syllables out. then, step into the circle and go to the four implements (the cord, the arthame, the cup, and the bowl) which should be right in the center of the triangle. kneeling, hold your hands over them and say "i bless these holy implements in the name of the devil the g

go to the four implements (the cord, the arthame, the cup, and the bowl) which should be right in the center of the triangle. kneeling, hold your hands over them and say "i bless these holy implements in the name of the devil the great reverser, secret lord of the wise powers above the land and below it, take heed" then stand straight up, holding the cord out before you, and walk directly towards the altar, and when you reach the east, walk counterclockwise around the circle one full time, arriving back at the east, and then keep walking till you are at the north, stop, kneel, and put the cord down. as you lie it on the ground, slowly pronounce the following phonetic formula: ben. zoh. zee. uh. now you return to the center, and retrieve the arthame, and stand up, holding it out in front of

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

rating on our frequency. it is certainly true that sumer was the origin of so much that was to shape human culture and existence. the christian belief in a son of god and a lamb of god dying so our sins could be forgiven can be found in sumer, babylon, and egypt. the idea of a lamb dying to forgive the sins of humanity originates from the sumerian belief that if you literally sacrificed a lamb on the altar, it would remove the sins of the people involved. while i was writing this book, i saw a picture in a newspaper of an orthodox jew today, still waving a chicken around the head of a young girl, in the belief that the chicken would absorb her 'sins. virgin mothers of 'saviour' figures abound throughout the ancient world and, indeed, can be found in the beliefs of the native peoples of nor

DAVID ICKE THE BIGGEST SECRET

he time of aries, the spring, wasa period of natures abundant creation. the festival of easter was as important to earlychristians as december 25th. the legend of mithra said he was crucified and wasresurrected on march 25th. the date of easter is no longer fixed to the first day ofaries, but the symbolism remains. the christian religious day is. sunday. christianchurches are build east-west with the altar to the east. this means that the congregationface east- the direction of the rising sun. even easter eggs, like hot cross buns, are nota christian tradition. dyed eggs were sacred easter offerings in egypt and persia,among other places. how ironic that the authorities at westminster abbey havequestioned whether they should have a christmas tree because it is a pagan symbol.the whole flip

interior. they lifted a flagstone near the altarand saw an engraving on the underside depicting two men on one horse. this symbolwas the first seal of the knights templar. the flagstone became known as the knightsstone and can be seen in the village museum. when sauniere realised there might besomething of importance to find, he continued the search alone. the breakthrough camewhen he dismantled the altar and inside one of the pillars he found hollow woodentubes, sealed with wax. inside those he discovered parchments which, he laterestablished, were written in code. after consulting his church superiors in carcassonne,he travelled to paris and the roman catholic occult research centre called st sulpicefigu e 20: the extendedpentagram identified bydavid wood and iancampbell in the areaarou

rom prosecutionbecause he works for them. cox led cathy to another spot on the union station site, thetower at the old railway depot, and waiting in the room for them, she says,were jackgreene, members of his band and others, dressed in black robes. they were standingaround a black leather altar, she claims. she describes the room as being draped in redvelvet and lit by candles. cathy was laid on the altar and subjected to rape and torturewhile the satanists performed a black magic ritual that involved sex, blood, andcannibalism.25 years later when married to another cia asset, alex houston, shewould be made pregnant and artificially aborted many times so the foetuses could beused for satanic rituals, she says.bohemian grovethere is a sexual playground for leading american and foreign poli

DEMONIC BIBLE

homet amulets or pentagram amulets (worn by all participants) group ritual 1. make any preliminary preparations for the ritual. 2. participants dress in hooded black robes and wait outside the ritual chamber. 3. light 2 black candles and place them in candle holders. 4. high priest& high priestess enter the ritual chamber carrying the candle holders. 5. high priestess removes her robe and sits on the altar with her legs spread. 6. high priest lights the incense burner, places one of the candle holder in each of the high priestesses hands and places the chalice between her thighs. 7. high priest rings the bell nine times, thus purifying the air. 8. high priest walks counter-clockwise around the circle, swinging the incense burner while reciting the incantation i am satan, i am lucifer, i am

ts each line of the preliminary statement after the high priest. 15. high priest recites the invocation three times. 16. high priest and high priestess recite the invocation three times. 17. entire congregation recites the invocation three times. 18. high priest repeats the invocation one last time, calling the particular spirit or spirits invoked into his body. 19. by rank, participants approach the altar and drink from the chalice. 20. high priest reads any requests to the forces of darkness and burns them. 21. high priest presents to the forces of darkness any gifts which have been brought. 22. new members are brought into the chamber and initiated at this time. 23. other activities may be carried out within the ritual chamber, then 24. the gong is struck three times signaling the parti

y power. n, grant unto me thy knowledge. n, bestow upon me thy blessing. n, bestow upon me thy favor. n, confer upon me the authority to command all demons subject unto you. n, confer upon me familiar spirits to aid me in this work. come forth, n, and manifest thyself. come forth, n, and manifest thyself (drink from chalice) rituals of death& resurrection baptism i give myself as a sacrifice upon the altar of satan* i descend into the underworld, crossing the river styx* i enter the underworld. i behold the underworld (dip forefinger of left hand in "unholy water; mark inverted cross upon forehead (place forefinger in flame of candle; mark inverted cross upon forehead) i am baptized in the river styx and in the flames of hell *recite three times. invocation of the lord of the underworld i

physical entities in your mind. as you have intercourse with these beings, you may experience the feeling that you are "moving" although your body is still. this is a form of trance and the feeling of "moving" out of your body taken to the extreme of astral and physical separation is commonly called astral projection] ordination as a priest of the dark lord i have given myself as a sacrifice upon the altar of satan. i have descended into the underworld, crossing the river styx. i have been baptized in the river styx and in the flames of hell. i have called upon the lord of the underworld, the lord of the dead, and in calling upon the lord of the underworld, the lord of the dead, i have become the lord of the underworld, the lord of the dead. i sit upon the throne of the underworld, as lord

hat is traditionally called the demonic. this influence generally occurs at a subconscious and subrational level and may be experienced mostly in dreams. crossing the nine spheres is a way for the magician to look into the abyss (look beyond the causal and witness the acausal) to perform these rituals properly, the invocations must be recited while staring into a mirror. a mirror may be placed on the altar beneath the chalice or on the wall behind the altar. be warned however, that to look into the abyss is to see oneself this ritual will consume/destroy the deluded. preliminary statement i shall cross the nine spheres, the nine angles between the worlds, and shall enter the 666th dimension. i shall stand at the center of the universe and become a god upon the earth. i shall now cross the*

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

cience, for the purpose of causing either physical or non-physical harm to yourself or others, and is done either consciously or unconsciously. 2) magick (q.v) that is worked for evil purposes or that involves malign actions, agents, or entities. black mass: a satanic parody of the mass of the christian church, specifically the catholic church, in which allegedly the body of naked woman serves as the altar, and other noxious substances is used including excrement, urine, and blood. black magick (q.v) is said to be practiced at these services. it had it's origins in decadent france but was so rare as to be virtually mythical. blavatsky, helena petrovna: a ukrainian woman who was the principle founder and guiding force behind the theosophical society. many members of the hermetic order of th

DION FORTUNE MYSTICAL QABALA

entirely different type of force to that as which it started. 10. for instance, a man may sacrifice his emotions to his career; or a woman may sacrifice her career to her emotions. if the cut is clean, and there is no repining, an immense amount of psychic energy is released for use in the chosen channel. but if the lesser desire is merely inhibited and denied expression and not really laid upon the altar of sacrifice as a deliberate free-will offenog, the unfortunate victim has made the worst of both worlds. it is here that we need geburah to come like the priest that takes the sacrifice from our hands, even if it be our first-born, and offers it up to god with the quick, clean, merciful stroke. for geburah in the microcosm, which is the soul of man, is the courage and resolution that fr

now that that is the way in which primitive man went to work? because that is the way of going to work that has come down in the secret mystery tradition from very ancient times, and because when it is used loy anyone who has acquired the necessary degree of skill in concentration and knows the symbols that are used for building the different forms, the method works, and back come the old gods to the altar fires re-kindled. definite results are obtained in the consciousness of the worshippers; and if they borrow the technique of the spiritualist, and a materialising medium is available, phenomena of a very definite kind are produced. 14. it is the method that is used in working the mass by those priests who have knowledge. there are two types of priest in the roman church: the beneficed pa

oes from off thy feet, for the place whereon thou standest is holy ground" the adept makes holy ground for himself by placing upon his feet the consecrated sandals. the floor-cloth, of the appropriate colour and marked with the appropriate symbol5, is also an important piece of lodge furniture. jt is designed to concentrate the earth magnetism used in the [page 264] operation in the same way that the altar is the focus of the spiritual forces. through our feet we pick up the earth magnetism; and when that magnetism is of a special kind) we use special slippers that shall not inhibit it. 32. the perfumes, too, are very important in ceremonial operations, for they represent the etheric side of the affair, their psychological influence is well known, but the fine art of using them psychologic

unctions, and so bring the manhood up into godhead and sanctify it. cleanliness is next to godliness, especially internal cleanliness. if we evade and avoid a thing, how are we to keep it clean and wholesome? the taboos of a primitive people have been altogether overdone in our civilised life, with disastrous consequences to the health and wholesomeness of humanity. 95. the symbols of malkuth are the altar of the double cube and the equal-armed cross, or cross of the elements. 96. the altar of the double cube is symbolic of the hermetic maxim "as above, so below" and teaches that what is visible is the reflection of what is invisible, and corresponds with it exactly. this cubical altar is the altar of the mysteries, in contradistinction to the table-altar, which is the altar of the [page 2

DION FORTUNE PSYCHIC SELF DEFENSE

frequently a vicarage has been mentioned in connection with the phenomena of which i have been told. the rituals of the church are, of course, ceremonial magic, as is admitted by even such an orthodox authority as evelyn underhill. the average clergyman is not conversant with the technique of occultism, and has therefore little or no understanding of what he is doing. what influences he brings to the altar, and what forces he takes away therefrom, must therefore be an open question in each individual case. a man whose consciousness has been exalted by ritual, and who does not know how to seal his aura and return to normal, is liable to psychic invasion. objects associated with any form of ceremonial operations are invariably highly charged with magnetism and intimately linked with the forc

to stamp out this abominable crime, and judges are giving exemplary sentences and protecting prosecutors in every way in order to encourage them to come forward. but quite apart from any form of coercion, unwary persons may, while filled with enthusiasm or glamoured by the new revelation, part with considerably more money than they can comfortably spare; they may even literally lay their all upon the altar, and then, disillusioned by subsequent events, greatly regret having done so. in many such cases a competent solicitor can secure a refund. the courts do not look with favour on excessive contributions to "movements" it goes without saying, that no rightly conducted organisation would consent to augment its funds at the expense of the ruin of one of its members. it must, of course, equal

rn sulphur and saltpetre in his thurible. then, according to the work in hand, he would call upon the angelic or demonic aspect of the fifth sephira, geburah, the sphere of mars. he would invoke either the deity-name in geburah, calling upon the god of battles to hear him, or the arch-devil of the fifth infernal habitation. having performed this mighty invocation, he would then offer himself upon the altar as the channel for the manifestation of the force. there are many formulae extant designed to enable a force to be brought through without the necessity of the magician himself being the channel. in my opinion they are one and all ineffectual; the only possible substitute for the magician himself being a trance medium. it is for this reason that ritual magic so often fails to come off. y

be made from anything which will retain magnetism; metals, precious stones or parchment are usually employed; paper is less effective unless it be enclosed in a metal case. water and oil can be effectually magnetised but soon lose their potency. a talisman is made by invoking the requisite force, as already described, and then concentrating it upon the prepared object, which is placed ready upon the altar before the evocation begins. a talisman thus made has next to be brought into the magnetic sphere of the victim. it is related that lady burton, anxious to convert her free-thinking husband, the famous sir richard burton, the great explorer, used to get her priest to bless little statues of the saints and put them in the pockets of his clothes. a similar device is used by the workers of

a right way of directing it through thought-control, the technique of which i have explained in my little book, the problem of purity (rider; but there is also another method, which consists in stimulating this force, and then directing it into abnormal channels where it will not be absorbed, but remain available for magical purposes. it is for this reason that in certain forms of the black mass the altar is the naked body of a woman who may either be still living, or have been slain sacrificially. a. e. w. mason gives an account of such a transaction in his book, the prisoner in the opal. less expert operators, however, cannot control this form of force; as soon as they generate it, it has to go to its logical conclusion. they therefore employ another type of stimulus, not the woman, but

DONALDTYSON BLACKMAS

devil, who would as a reward grant to them the power to do evil. some of its infamous features include a defrocked priest who celebrated the mass on the belly of a naked woman, and the substitution of semen for the holy chrism oil, urine for the wine, and blackened turnip or excrement for the host. during the course of the mass, the defrocked priest was said to copulate with the woman serving as the altar. sometimes the priest inserted holy wafers into the vagina of the woman before copulation. sometimes the copulation was anal. the words of the ritual were read backwards or distorted by replacing "god" with "devil" or "satan" the sign of the cross was made backwards. one entertaining account claims that the mass was celebrated by a talking goat who read from a missal bound in wolf's skin

ng louis xiv, black mortuary masses were performed by selected priests for the purpose of causing the deaths of specific individuals. occasionally amatory masses were performed by priests to enable them to magically overcome the modesty of nuns they lusted after. one such amatory mass was described by an observer in these terms: every time during the course of the mass when the priest had to kiss the altar, instead he kissed the body of the girl. he consecrated the host over her private parts, into which he inserted a small portion of the host. at last the mass was finished, and the priest went into the woman, and, with his hands dipped into the chalice, washed all her genital areas. even more fantastic details of the black mass involved the sacrifice of infants or maidens, and a general o

DONALDTYSON MIRACLES

ced the merchant to sell the statue, then set it up in the church of st. john the baptist. st. hugh, the abbot of cluny (1024-1109) met a leper on the road and went back with the man to his cottage. at one point he threw his cloak over the leper's shoulder to comfort him, whereupon the leper was immediately healed. when st. gertrude (626-59, the abbess of nivelles in belgium, was at prayer before the altar of st. sixtus, a globe of fire appeared upon her head. it was witnessed by all the sisters of the abbey. ten years after her death, the ghost of st. gertrude "appeared visibly" in the refractory of the college of nivelles and extinguished a fire that had threatened to destroy the entire college. the popular opinion among christian theologians is that miracles can only be caused by god. t

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

eth through the fire and darkness"[4 [rubric of chapter lxxii (i. if this writing be (2) known [by the deceased] upon earth, and this chapter be done into writing upon [his] coffin, he shall come forth by (3) day in all the forms of existence which he desireth, and he shall enter into [his] place and shall not be rejected (4) bread and ale and meat shall be given unto osiris, the scribe ani, upon the altar of osiris. he shall (5) enter into the fields of aaru in peace, to learn the bidding of him who dwelleth in tattu (6) there shall wheat and barley be plates v. and vi. http//www.sacred-texts.com/egy/ebod/ebod17.htm (11 of 12 [8/10/2001 11:26:43 am] given unto him; there shall he flourish as he did upon (7) earth; and he shall do whatsoever pleaseth him, even as [do] the gods who are in t

the great company of the gods who are in the netherworld beside osiris, the scribe ani, who saith (2 "homage to thee, o ruler of amenta, unnefer within abtu! i have come unto thee, and my heart holdeth right and truth (3) there is no sin in my body; nor have i lied wilfully, nor have i done aught with a false heart. grant thou to me food in the tomb (4) and that i may come into [thy] presence at the altar of the lords of right and truth, and that i may enter into and come forth from the netherworld (my soul not being turned back, and that i may behold the face of the sun, and that i may behold the moon (5) for ever and ever" vignette (lower register: the priest se-mer-f[3] who has on the right side of his head the lock of heru-pa-khrat and wears a leopard's skin, introducing ani and his w

o be thou pleased to establish gladness for thy servants. thou art stablished as a bull of amenta. thy son horus is crowned king upon thy throne; all life is with him. unto thy son are given millions of years, and the fear of him shall endure for untold ages. the company of the gods shall fear him. unto thy son is given. of the company of the gods; he changeth not his word. horus is the food and the altar. i go to unite myself unto [my] father; and deliverance cometh from [my] father, from [my] brother, and from the friend of horns. horus is in the following of his father. he dwelleth amid decay. he ruleth khem. to thy son have the gods given the crown of millions of years, and for millions of years it maketh him to live in the eye [of horus, the single eye of the god [which is called] ne

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

par la lecture de ce present livre, par adrien de montalembert, aumonier du roi francois ier. this work dealt with the appearance in the monastery of the spirit of alis de tesieux, a nun who had lived there before the reformation of the monastery in 1513. it seems alis led a rather worldly life, following pleasure and enjoyment in a manner unbecoming to a nun, finally stealing the ornaments from the altar and selling them. she left the monastery and for a time continued her disgraceful career outside, but before she died she repented of her sins and, through the intercession of the virgin, received pardon. however, she was refused christian burial and was interred without the usual prayers and funeral rites. a number of years later, when the monastery was occupied by other nuns, one of th

easures, which he carries about from one place to another to hide them from men. it is he who, with his companions gaziel and fecor, shakes the foundations of houses, raises the tempests, rings the bells at midnight, causes specters to appear, and inspires a thousand terrors. anathema the name was given by the ancients to certain classes of votive offerings, to the nets that the fisherman laid on the altar of the sea nymphs, to the mirror that lais consecrated to venus, and to offerings of vessels, garments, instruments, and various other articles. the word was also applied to the victim devoted to the infernal gods, and it is this sense that is found among jews and christians, referring either to the curse or its object. the man who is anathematized is denied communication with the faithf

from alastor and occupies himself only with ven- argentum, potabile encyclopedia of occultism& parapsychology. 5th ed. 86 geance in particular cases where he is employed for that purpose. ariolists ancient diviners whose special occupation was called ariolatio because they accomplished their divination by means of altars. they consulted demons on their altars, stated dangis; they observed whether the altar trembled or performed any marvel and predicted what the devil inspired them with. francois de la tour blanche maintained that these people ought to have been put to death as idolators. he based his opinion on deuteronomy 18 and revelation 21, which assert that idolators and liars shall be cast into the lake of fire and sulphur, which will be their second death (see also divination) arist

ommandments (exod. 34:29.30; in the exceedingly brilliant light that shone about st. paul s vision at the time of his conversion (acts 9:3; and in the transfiguration of jesus christ, when his raiment shone so brightly that no one on earth could match it (matt. 17:1.2. many of the medieval saints were said to be surrounded with a cloud of light. it is told that when st. john of the cross knelt at the altar in prayer, a certain brightness darted from his face. st. philip neri was constantly seen enveloped in light, and st. charles borromeo was similarly illuminated. this is said to be due to the fact that when a person is engaged in lofty thought and spiritual aspiration, the auric colors become more luminous and translucent and therefore more easily discernible. in christian art, around th

hat cagliostro allegedly gathered his occult inspirations. after another tour through holland, italy, and germany, he paid a visit to the count de st. germain. in his usual eccentric manner, st. germain arranged their meeting for the hour of two o clock in the morning, at which time cagliostro and lorenza presented themselves before the count s temple of mystery. the count de st. germain sat upon the altar, and at his feet two acolytes swung golden censers. in the book lives of the alchemystical philosophers, published anonymously in 1815, this interview is thus detailed: the divinity bore upon his breast a diamond pentagram of almost intolerable radiance. a majestic statue, white and diaphanous, upheld on the steps of the altar a vase inscribed, elixir of immortality, while a vast mirror

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

arkened. if, however, the proposed operation is to take place during the daytime, we may leave a narrow aperture on the side where the sun will shine at the hour of the evocation, place a triangular prism facing the opening, and a crystal globe, filled with water, before the prism. if the experiment has been arranged for the night, the magic lamp must be so situated that its single ray shall upon the altar smoke. the purpose of the preparations is to furnish the magic agent with elements of corporeal appearance, and to ease as much as possible the tension of imagination, which could not be exalted without danger into the absolute illusion of dream. for the rest, it will be easily understood that a beam of sunlight, or the ray of a lamp, coloured variously, and falling upon curling and irre

s possible the tension of imagination, which could not be exalted without danger into the absolute illusion of dream. for the rest, it will be easily understood that a beam of sunlight, or the ray of a lamp, coloured variously, and falling upon curling and irregular smoke, can in no way create a perfect image. the chafing-dish containing the sacred fire should be in the centre of the oratory, and the altar of perfumes hard by. the operator must turn towards the east to pray, and the west to invoke; he must be either alone or assisted by two persons preserving the strictest silence; he must wear the magical vestments, which we have described in the seventh chapter, and must be crowned with vervain and gold. he should bathe before the operation, and all his under garments must be of the most

r left hand of the young man.practically without pain and leaving no scar.a contract, which fell at the feet of the exorcist. there remained the contract that had been retained by the demon. the exorcisms began once more. st. ignatius was invoked and a mass was promised in his honor. a stork appeared.large, deformed, and ill-shapen.and dropped from its beak the second contract, which was found on the altar. of magic and medicine there is frequent mention among ancient writers of certain demons that showed themselves, especially at midday, to those with whom they were on familiar terms. they visited such persons in the form of men or animals or allowed themselves to be enclosed in a letter, account, or vial, or even in a ring, wide and hollow within. magicians are known, states pierre le lo

thus, as a rock shows its geological history by its differing strata, so the theogony of the roman gods tells its tale of the race that conceived it. there are prehistoric nature deities, borrowed from indigenous tribes; gods of the sabines, from whom the young colony stole its wives; gods of the etruscans, and of the egyptians, greeks, and persians. the temple of jupiter on the capitol contained the altar of an ancient deity, a stone-god, terminus, the spirit of boundaries. in the temple of diana of the grove, a fountain nymph was worshiped. additional instances of this kind abound. belief in spirits in addition to the gods, the spirits needed to be propitiated. indeed the objects offered to the roman for veneration were seemingly numberless. apuleius gave a description of popular superna

mpanies of priests, and youths singing and dancing. the gods viewed the games reclining on couches. the chariot races also partook of the nature of rites. after the races, in the field of mars, came one of the most important roman rites, the sacrifice of the october horse. the righthand horse of the victorious team was sacrificed to mars, and the tail of the animal, running with blood, carried to the altar of the regia. the blood was stored in the temple of vesta until the following spring and used in the sacrifice of the festival of parilia. the sacrifice was essentially magical, all citizens present being purified by the blood-sprinkling and bonfire. the roman outlook upon life was largely colored by magic. bodily foes had their counterpart in the unseen world. wandering spirits of the d

EVERBURNING LAMPS

ed. rosicrucian and alchemical doctrines, especially their views on the connection between fire and water, are brought into close apposition to the dogmas of the religion of the hebrews in some portions, at least, of the sacred writings, notably in the volume of the "maccabees" book ii, cap. i, where we are told that when the jews were led captive into persia, the priest took the sacred fire from the altar, and hid it in a dry, hollow place. many years after, in more favourable times, nehemiah sent priests to fetch this fire, nothing doubting its existence; they found water only in its stead. nehemiah caused an altar of sacrifice to be made of wood and other materials, and this water was poured upon them, before all the people; when the clouds of the sky passed away, and the sun appeared;

rofessed would burn for ever. mateer, a reverend missionary, states that he knew of a great golden lamp in a hollow place inside a temple at trevandrum, kingdom of travancore, which he had the best authority for believing had burned continuously for 120 years. the abbe huc, a great traveller, states that he has seen and examined an everburning lamp. by the levitical law-lev. vi, v. 13-the fire on the altar of jehovah was neve r to be allowed to go out; but we are not told that it was ever burning without supply. it has been suggested that if everburning lamps were ever known, they would have been found in this application; but we know that the sacred flame was allowed to go out, and was renewed from heaven on several occasions.-lev. ix, 24; 2 chron. vii, 1; 1 kings xviii, 38. other writers

d continually for years- see also "licetus" cap. v. herodotus tells us that the egyptians made a special and extensive use of lamps in the religious festivals, and that the temples of king mycerinus had many mysterious ones. strabo, and pausanias in his atticus, narrate that in the temple of minerva polias, at athens, there was a mysterious lamp of gold always burning; it was made by callimachus. the altar of the temple of apollo carneus, at cyrene, was similarly furnished. a like account is given of the great temple of aderbain, in armenia, by said ebn batric. kenealy in his "book of god" calls attention to the name carystios applied to the asbestine wicks of the lamps in ancient greek temples, and draws attention to its relations to chr. of christos and to eucharist, anointed with oil, a

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

n we re on their way back to the p r i e s t s house, her friend re m a rked on the figu res. she ran off to notify re l a t i ves. me a nwhile, beirne watched the scene care f u l l y, later p roviding this description to inve s t i g a t o r s: i beheld. not only the three figures, but an altar further on the left of the figure of the blessed virgin mary, and to the left of the bishop and above the altar a lamb about the size of that which is five weeks old. behind the lamb appeared the cross; it was a bit away from the lamb, while the latter stood in front from it, and not resting on the wood of the cross. around the lamb a number of gold-like stars appeared in the form of a halo. this altar was placed right under the window of the gable and more to the east of the figures, all, of cour

FAUST

s forth openly, and yet has not become more fair to see. the loathsomer her face, straightway the more she seeks the light of day. i see the time already nearing when townsfolk, honest and god-fearing, as from an infectious body shrinking, past you, you whore, will hurry slinking. in heart and body you ll despair if they but look you in the face! no more a golden chain you ll wear, no more beside the altar take your place! in fine lace collar to your pleasure you ll dance no more a happy measure. in some dark corner you will hide among beggars and cripples, side by side. even if god his pardon give, on earth you shall accursed live! martha commend your soul to god! can it then be you ll cap your other sins with blasphemy? valentine could i but to your withered body limp, you shameless woma

brother! oh, what agony! valentine i tell you, let the weeping be! when you from honour went apart, you stabbed me to the very heart. now through the slumber of the grave i go to god, a soldier brave. dies. cathedral mass, organ, and singing. gretchen among many people, evil spirit behind gretchen. evil spirit how different, gretchen, it was with thee, when thou, still full of innocence, here to the altar cam st, out of the well-worn, little book didst prattle prayers, half childhood s play, half god in thy heart! gretchen! where are thy thoughts? within thy heart what foul misdeed? is it for thy mother s soul thou prayest, who through thee to long, long torment fell asleep? upon thy door-sill, whose the blood -beneath thy heart already is there not stirring swelling life that tortureth i

one begs them free or saves them from the end. all know it well, and nevertheless it pleases few. enough, ye all are lost! so quickly to the work! phorkyas claps her hands; thereupon masked dwarfish figures appear at the door who execute at once and with alacrity the commands which phorkyas utters. hither, thou swarthy, roly-poly, goblin throng, trundle along, there s harm to do here as one will. the altar, golden-horned, bring forth and give it place, and let the glittering axe lie on the silver rim; fill all the water-jugs that one can wash away the black gore s horrible, polluting blemishment. spread out the carpet sumptuously here in the dust that so the victim may kneel down in royal wise and in it wrapped at once, although with severed head, may still be sepulchred with fitting digni

g, cooing, toying; brew and coo on, idle, cloying, yet for that tis not the day. feel ye not a dull storm growing? hearken to the trumpet s blowing! ruin is not far away. menelaus hither urges all his host in mighty surges. arm ye for a bitter fray! by the victor s host entangled, as deiphobus was mangled, for this gallantry thou lt pay. when this trash hangs on a halter, straight she ll die upon the altar, to the sharpened axe a prey. faust bold interruption! odious it presses in; in danger itself i can t stand senseless violence. ill-message uglifies the fairest messenger; only bad messages bringst, ugliest, thou with joy. but this time thou shalt not succeed. with empty breath go, shatter thou the air. there is no danger here, and even danger itself would seem an idle threat. signals, e

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

k of him and her or it. if your shrine centers upon small face, such as the lord hvhy, then you may choose, as many do, to have a place to put flower and incense offerings. it is also propitious to light a candle and keep it burning during your meditation and devotional activities. and, of course, your mother taught you to be careful with fire. one may also choose to keep a small bowl of water on the altar, as well as, any other articles that you feel are appropriate. even if you commonly wear shoes in the rest of your home, you should remove them before entering your shrine room, which you can think of as god s room. try to leave the world outside before entering it. you may want to make ablution before entering god s room. it is quite sufficient to wash your hands and face. in many tradi

ueen shekhinah, respectively. attend to any calls of nature, and then make ablution, washing your hands and face, and if you wish, your feet. after making ablution, proceed to your dedicated room or spot where you have your shrine. at the doorway, touch the fingers of your right hand to your lips, then to the mezuzah on the doorpost, and then to your heart. bow to the shrine and then enter. go to the altar and kneel down before your shrine, briefly casting your gaze successively upon all the objects there, and finally upon the image of the name hvhy in the tzimtzum against the blue light of the endless. the next step is to make prostration. before people walk, they crawl; first on their bellies, then on their hands and knees. long before that, the fetal position is experienced in the womb

ace images of shiva as rudra, and female images of vast face such as mahakali. these variations reinforce the flexibility within mystical worldviews to present aspirants with a range of viable options for their chosen ideals. a shrine room dedicated to the practice of vast face-centered meditation might look different from one that centers upon small face. if a tzimtzum is placed upon the wall of the altar, it may be devoid of content and bear only the surrounding vast face image of leviathan, surrounded by the clear blue light of the endless. another object that might be included in a shrine to vast face is a smooth vertical stone, called a lingam in the tantric tradition. the lingam represents the erect penis, and is symbolic of the yang or male potency of vast face. as part of the tantr

ya aqov, in which he anointed with oil and poured a libation over the stone pillar he erected at beth el.5 this obviously important component of the ancient hebrew religion is conspicuously absent from modern judaic ritual. relative to external ritual, it may appeal to the vast face aspirant to make ablution before entering the shrine room. he/ she may then also want to perform prostration before the altar' 8: h" 2: 2 2:e 8% light a candle and burn incense, and offer a flower to the ancient of days. in essence, these are acts of devotion to god-without- name-and-form. at this point, if a stone lingam is included as a central feature on the altar, one would pour milk or an unguent oil over it, and intone the mantra: yod heh vav heh, yod heh vav heh el rachum vuh chanun arikh afim( yhvh yhvh

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

adsum animo, si dignis pro facilitate ritibus me praesento. en tibi faciles 1 op. lat, ii(i, p. 191. 2 agrippa, de occult, phil, loc. cit. 3 op. lat, ii(i, p. 185. 4 ibid, pp. 211 ff. 5 see above, p. 82, and walker, p. 33. 201 giordano bruno: first visit to paris aras struximus. adsunt tua tibi redolentia thura, sandalorumque rubentium fumus. en tertio susurraui barbara& arcana carmina.1 here are the altar and the fumigations, as in the ficinian solar rite, but the incantations, instead of being orphic hymns to the sun, are "barbara& arcana carmina. there is some kind of moral reform implied in circe's magic. she asks where is astraea, the justice of the golden age,2 threatens evil-doers, calls on the gods to restore virtue.3 as a result of her magic, men are turned into beasts,4 and this

of concupiscence. let us put far from us the cetus of gluttony, the orion of ferocity, the river of superfluities, the gorgon of ignorance, the hare of timidity. let us no longer carry in our breast the argo of avarice, the cup of insobriety, the balance of iniquity, the cancer of slowness, the capricorn of deception. let not the scorpio of fraud come near us, nor the centaur of animal affection, the altar of superstition, the crown of pride, the fish of unworthy silence. may the twtns of indecent familiarity fall with them, and the bull of concern for mean things, the ram of inconsiderateness, the lion of tyranny, the aquarius of dissoluteness, the virgin of fruitless conversation, and the sagittarius of detraction' in the nova de universis phihsophia, ferrara, 1591, and venice, 1593. see

2 ibid (dial, ital, pp. 627 ff. 3 ibid, dial. 2 (dial, ital, pp. 705 ff* ibid, dial. 3 (dial, ital, pp. 766 ff. 5 ibid (dial, ital, p. 771. 227 giordano bruno in england: the hermetic reform sects are to be healed by the return to the egyptian religion and the kind of moral law which bruno associates with it. yet this reform he envisages as remaining in some manner associated with the church, for the altar, discussed under the constellation of that name, is to remain in heaven with the centaur, half beast (in the egyptian sense of god) and half man beside it.1 the centaur is admired for having healed the sick and shown a way to mount up to the stars. he is to remain in heaven, for where there is an altar, there must be a priest for the altar. under the corona australis, apollo asks what is

s, cloisters of the city were built along these girt, which were separated from one another by walls. four roads traversed the city, starting from four outer gates, the points of the compass, and running towards the centre. in the centre, and on the summit of the bill, there was a vast temple, of marvellous construction. it was perfectly round, and its great dome was supported on huge columns. on the altar, the only objects were a great "mappamondo" on which all the heaven 1 amabile, congiura, i, pp. 220 ff; blanchet, op. cit, pp. 66 ff. 2 campanella, cittd del sole, ed. e. solmi, modena, 1904. references are to this edition. 367 giordano bruno and tommaso campanella was depicted and another showing all the earth. on the ceiling of the dome were depicted all the greatest stars of heaven, w

sole, ed. e. solmi, modena, 1904. references are to this edition. 367 giordano bruno and tommaso campanella was depicted and another showing all the earth. on the ceiling of the dome were depicted all the greatest stars of heaven, with their names and the powers which they have over things below, with three verses for each; the representations on the dome were in correspondence with the globes on the altar. in the temple hung seven lamps, which were always lighted, called after the seven planets. on the outer walls of the temple, and on its curtains, every star in its order was also represented with three verses for each' it is clear that the temple was a detailed model of the world, and that the cult celebrated in it must have been a cult of the world. the walls of the girt also had repre

FREEMASON BLUEBOOK

ow behold hefore you brother who has been duly elected master of this lodge and is now presented for installation. if any one of you know aught wherefore he should not be installed into that most honorable and responsible office, stand forth and declare it, or forever after hold your peace! hearing no objections, i will proceed with the installation. brother marshal, you will place our brother at the altar, there to receive the benefit of prayer, and take upon himself his official obligation. the master elect is placed at the altar facing the east; the chaplain is conducted to the altar facing the west. all rise. prayer by the chaplain. most holy and glorious lord god, we approach thee with reverence and implore thy blessing on this brother, elected to preside over this lodge, and now knee

ges, and promise to support these regulations, as masters have done in all ages before you? the master assents. ins. officer in consequence of your cheerful conformity to the charges and regulations of the order, you are now to be installed master of this lodge, your brethren having full confidence in your care, skill and capacity to govern the same. brother marshal, conduct the master elect from the altar to the east. my brotherwith pleasure i invest you with this jewel of your office, the square. as the square is employed by operative masons to fit and adjust the stones of a building, that all the parts may properly agree, so you, as master of this lodge, are admonished, by the symbolic meaning of the square upon your breast, to preserve that moral deportment, among the members of your l

in a garment white as snow, and his hair white, like unto wool "god created the universe from his love, and he sustains it by his wisdom. in every system of cosmogony, the divine wisdom, the eternal light dissipates the primitive darkness, and fashions the world in the womb of chaos" this symbol is also represented by a white taper, which at the opening of the lodge you are (presumed) to light at the altar, thereby reminding you that before entering upon the important duties of your station you should first seek to be enlightened by the divine wisdom,which can only be obtained by diligently searching the revealed word of him "who is without beginning of days or end of years* i now conduct you to the oriental chair, and hail you as master of this maine masonic text book file//c /grand lodge

f masonry and attachment to the lodge, for the faithful discharge of the duties of this important trust [your station in the west denotes the affection of, or the love of, truth. the symbolic colors of your station are red, which is emblematic of strength, of zeal, of virtue, and of love. this symbol is represented by the red taper, which at the opening of the lodge you are (presumed) to light at the altar, there6y reminding you that before entering upon the duties of your station, you should first seek an endowment of that strength and divine love which is requisite for the faithful discharge of the duties of your office* look well to the west. the senior warijen is conducted to the west by the marshal, and the following words may be sung: o warden, with thy level poised, what maine mason

cularly requested; and i have no doubt that you will faithfully execute the duty which you owe to your present position. your station in the south signifies truth in light. the symbolic colors ofyour station are blue, and denote beauty, fidelity, eternity, friendship and divine truth. this symbol is also represented by a blue taper, which at the opening of the lodge you are (presumed) to light at the altar, thereby reminding you that as it is your province to first direct the minds of the uninformed in their search after truth, so should you seek to be endowed with that divine truth which is so essential to the faithful discharge of the duties of your station* look well to the south *from cunningham's "craft masonry" the junior warden is conducted to the south by the marshal, and the follo

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

m abiff could not initiate them, and as they were unable to see that the lack was in themselves, they felt provoked at hiram, as over-ambitious candidates of today feel slighted and stamp a spiritual teacher a fraud who is unable to give them immediate illumination and induction into the invisible, while they are still eating of the "flesh-pots of egypt" and unwilling to sacrifice themselves upon the altar of self-denial. the dissatisfied among hiram's men entered into a conspiracy to spoil his great masterpiece, the molten sea. part iv casting the molten sea as the spiritual gifts of the sons of seth flowered in solomon, the wisest of men, and enabled him to conceive and design a marvelous temple, according to the plan of his creator, jehovah, so hiram, the clever craftsman, embodied with

FULL MOON RITUALS

deer moves to its far end and throws open the doors to the circular stone ritual room, the first room built here and still the old castle's heart. surprised by a magic he's never really noticed before, deer ponders how it is that doors from the northern end of the great hall open onto the north quarter of the ritual room. then decides that this is simply one of the many mysteries of the place. by the altar, cloud's apple broom stands and he wastes no time taking it in hand and sweeping widdershins in a widening spiral, until he removes all the dust and unwanted energy into the great hall and then into the fire. upon returning to the circular room, deer again admires the hemicolumns set against the wall about the stone room's perimeter, which support the ribwork of its vaulted ceiling, befo

nd one black, when he hears the rustle of folk arriving in the great hall. deer gives the cloth a final adjustment, assuring that the silver pentagram of celtic knotwork in its center is appropriately oriented and quickly places quarter candles upon the four sculpted pedestals positioned at the room's perimeter- beeswax pillars heavily scented with the finest essential oils- and finally pauses at the altar for a brief moment, where he notices the first pale rays of tonight's moon lapping over the eastern edge of the widely opened skylight; rays of a tide which brings the promise of tonight's full moon shining down upon them in all her splendor. then a last check of the essentials upon the altar for this evening's ritual: a sun-bleached tortoise shell filled with sea-salt, a copper bowl of

great hall. he joins in the "ooh's" and "ah's" at the sight of mama high overhead, her rays refracted and reflected throughout the room by the heavily leaded glass overhead in such as way as to make the procession feel to him as though he leaps from moment to moment, rather than sailing through the vast sea of time. he proceeds about the space- one circle of the perimeter, one a spiral in towards the altar stone, and a final spiral outwards- ending by the doors at which they'd entered. seeing that all have taken up their stations about the circle, deer quietly closes the heavy circular doors, turns to face into the circle and stands in silence, contemplating the circle about to be raised..his contemplation done, deer recognizes with the deep booming of the cloister bell that the time is at

rs and brothers and friends- both old and new- to this gathering. then, moving with only the sound of a shimmering glissando, deer is by their altar. he is glad to be barefooted in this place, where the stones are ever warm and the feathery touch of selagenella- transplanted from his own back yard to the spaces between the flagstones- lightly tickles. from its hidden place within a deep recess in the altar stone, deer retrieves a smallish candle- a rough taper of natural beeswax, uncolored, unscented and simply rolled about a wick- already lit from the hearth in the great hall. it's light virtually leaps out among their circle as he lifts it high overhead "other than that from mama" he states "may the light for our ritual come from the hearth of this place which has been spiritual home to

great hall. it's light virtually leaps out among their circle as he lifts it high overhead "other than that from mama" he states "may the light for our ritual come from the hearth of this place which has been spiritual home to many" deer lowers the unassuming candle to the reiku censer, carefully lighting the charcoal piece waiting on the white sand within. he then sets the candle gently in upon the altar's center and takes up the hand-hammered copper bowl given him many years ago by his mother's best friend. moving out to the perimeter of those gathered, deer proceeds deosil- in recognition of the newly growing light- about the circle. as he moves, deer asperges the dark flagstones- as well as any whom indicated through glance or nod their desire- with fresh rain water "of water is this

FULLER J F C SECRET WISDOM OF THE QABALAH

g to everyone; consequently the qabalah has developed into a world-embracing philosophy well adapted to the ideals of a world-scattered race. in secret wisdom of the qabalah page 13 it will be found hinduism, taoism, buddhism, zoroastrianism, christianity, theism, deism, dualism, agnosticism, pantheism, satanism, spiritualism, and atheism; for every cult, except polytheism, has burnt offerings on the altar of the qabalistic mystery- magically depicted in the form of the pan-like baphomet. it is this extraordinary universality which it is important to remember, for it has been the binding force which has kept judaism intact; it has waterproofed it against solvent influences. further still, the qabalah does offer to humanity a world religion or cult. in a silent and secret way its doctrine i

GAMBLE ELIZA BURT THE GOD IDEA OF THE ANCIENTS OR SEX IN RELIGION

the factsalready adduced, as early as the year 325, at the council of nice, a male trinity was formally established, and soon thereafter, the collylidians, a sect which rigorously persisted in the adoration of the female principle, were condemned. at the council of laodicea, a.d. 365, the 11th canon forbade the ordination of women for the ministry and the 44th canon prohibited them from entering the altar. the devotees of female worship, although for a time silenced, were evidently not convinced, and to force their understanding into conformity with the newly established order, the nestorians, in the year 430 a. d, reopened the old dispute, and formally denied to mary the title of mother of god. their efforts, however, were of little avail, for in the year 451, at the council of ephesus

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

e deep, and deep their expression lies' therein; they their inward counselkeep,all their secrets shut within. and so he led me to the porch which look'douton the silent night.andstill he held myhand,andsaid. you are a stranger here,docome again! this is theonetrue church, and allwhojoinit will be happy on. earth, and go to heaven aswell-willyou be here? i asked.0,always,he replied, i serve before the altar! will you be my friend? said i. he answer'd,iwill love youalways,ifyou will only come. so then we kiss'd, and parted.(asoul'scomedy,pp.49-50)whosprinkles the lilies that bind thy browwiththe dewsthat."keep them cool and bright?whofolds thy garments white?whathand caresses and tends thy tresses, and clasps thy golden girdle now?whowashes thy feet that are white and fair,anddried themwithh

nce, a consecrated priest, whilechester-whoaloneknewwaite's feelingsandhelped him to come to termswiththem-e-has died:thatgoing away was waite's salvation, and he had engineered ithimself255for the acolyte gabriel was the young serverwhomhe had met in 1881 during hisautumnat deal. all hesays of the boy is that he was'theintelligent son..of a widowed irish woman, poor and slatternly',who'served at the altar in a miserable catholic church'(sly,p.74)e .thepriest-in-chargeofthe church was fr james scratton,5'an eccentric elderly gentleman' and 'a ceremonial ne'er255 do-well'whocould offer no help to waite over his 'difficulties 'there was never a poor pitiful cleric more well-intentioned and more completely incompetent. nor would he help his server when the boy wished to study to become a miss

e therefore the ascending star which will govern during that period in the spiritual sky.thelessons and discourses which constitute the second division of the service will be followed by a dedicatory rite, which will openwitha choral hymn and a devout invocationallitany. a solemn act of dedication will then be made, and the seven-branched candlestick, which now overshadows you, will be lighted on the altar, representing the fivesenses,or faculties, and the two principles of the interior man, among otherprofoundsignificances.thesymbolic sacrifice of incense and perfume will be offered to the divine substance, representing the aspiration of the worshippers. acts of mystic renunciation will then be made by all present, after whichthepriest, as the ambassador of the superior world, will procee

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

hand..made a picture which i shall remember to my dying day."thisis virtually apictureofmathersandhismanneris as autocratic asthatofmatherswhenheaddressesthelodge,"thenameofthecouncilofsevenhasbeeninvoked,andi who amtheseniorofseven, have comeuntoyou.knowme by thissign,"andheextendedhishand.onthe fore-finger flashed agreatring"!hedeconsecratesthetempleandjosephusis finished: taverner returned to the altar..then from under his cope he produced a curiously wrought metal box. he opened one end and took out of it a handful of white powder and strewed it upon the altar in the form of a cross 'unclean, he said, and his voicewas like the tolling of a bell. he opened the other end of the box and took out a handful of ashes, and these also he strewed upon the altar, defiling its white linen coveri

t a handful of white powder and strewed it upon the altar in the form of a cross 'unclean, he said, and his voicewas like the tolling of a bell. he opened the other end of the box and took out a handful of ashes, and these also he strewed upon the altar, defiling its white linen covering 'unclean' he said again. he stretched forth hisankh,and with the headofitextinguished the lamp that burnt upon the altar 'unclean' he said a third time, and as he did so, all sense of power seemed to leave the room, and it became flat, ordinary and rather tawdry. taverner alone seemed real, all the rest were make-believe."forthose who knewthegoldendawnandits magiciansthemessagewasclear-mathersservedthegoodandtrue,crow255leythefalseandevil.kingdom87crowley,ofcourse, served as a model magus for many wri255te

nouncements, facing w.hierophant:fratresandsororesof the isis-urania temple of them:.r..velg:.d..assist me to open the temple in the grade of neophyte.'kerux:'hekas! hekas! este bebeloi!'thekerux returns to his place by the s. and w, giving the grade sign as he passes the throne of the e. n.b. in all movements of officers and members the course of the sun must be followed, as far as passing round the altar is concerned, excepting in reverse procession.thesalute of the grade must also be given when passing immediately in front of the hierophant and, within the portal, on entering or leaving the temple.hierophant:'fraterkerux,see that the temple is properly guarded.'thekerux gives one knock on the inner side of the door, without opening it, and the sentinel replies in like manner with the hi

ith your civil, moral or religious duties in this obligation, for although transcendental virtues may awake to a momentary life in foolish and wicked hearts, they cannot subsist in any unless the natural virtues are their throne. he who is the foundationofspirits comes not to break but to fulfil the law. are you ready to take this pledge?'candidate:'i am ready.'thehierophant proceeds to the e. of the altar,thehiereus to the n.w, and the hegemon to the s.w, thethreeofficers thus forming a triangle.thecandidate is close to the altar on the w. members of all grades rise and remain standing while the obligation is taken.hierophant(to candidate 'you will kneel on both knees (the candidate is assisted accordingly 'give me your right hand which i place on this holy symbol; put your left hand in m

u have known me; pass onward now to the cubical altarofcreated things.'thekeruxreplaces hoodwinkandleads the procession tothealtar.thehierophantleaves histhroneandpasses betweenthepillars with sceptre in his righthandandthebanneroftheeastin his left.hestops (a) between the pillars, or (b) halfway between theseandthealtar, or (c) close to theeastsideofthealtar.theappendixc115hiereus pauses n.w. of the altar and the hegemon s.w.thecandidate is placed at the w.thekerux is immediately behind him, about half-way between the altar and thethroneof the west.thestolistes stands close to and due w.ofthe hiereus; the dadouchos close to and due w.ofthe hegemon.hierophant:'letthe candidate kneel and pray while i invoke the lordofthe universe'.thecandidate is assisted accordingly. all officers and mem25

GILBERT THE MAGICAL MASON

in the bright centre;butwhat therein is contained, you shall (god willing (that are desirous ofoursociety) behold the same with your own eyes,butevery side or wall ispartedintotensquares,everyonewith their several figures and sentences, as they are truly showed and set forthconcentratumhere in our book. now as yet we had not seen the dead body of our careful and wise father; we therefore removed the altar aside, therechristianrosenkreuz19 we lifted up a strong plate of brass, and found a fair and worthy body; whole and unconsumed, as the same is herelivelycounter255 feited with all the ornaments and attires; in his hand he held a parchment book, calledt,the which, nextuntothe bible, isourgreatest treasure, which ought to be deliveredtothe censure of the world. at the end of this book stan

ened. rosicrucian and alchemical doctrines, especially their views on the connection between fire and water, are brought into close apposition to the dogmas of the religion of the hebrews in some portions, at least, of the sacred writings, notably in the volume of the 'maccabees, bookii.,cap.i.,where we are told that when the jews were led captive into persia, the priest took the sacred fire from the altar, and hid it in a dry, hollow place. many years after, in more favourable times, nehemiah sent priests to fetch this fire, nothing doubting its existence; they foundwateronly in its stead. nehemiah caused an altar of sacrificeto be made of wood and other materials, and thiswaterwas poured upon them, before all the people; when the clouds of the sky passed away, and the sun appeared; then

ey professed would burn for ever. mateer, a reverend missionary, states that he knew of a great golden lamp in a hollow place inside a temple at trevandrum, kingdom of travancore, which he had the best authority for believing had burned continuously for 120 years. the abbe hue, a great traveller, states that he has seen and examined an everburning lamp. by the leviticallaw-lev.vi, v.13-thefire on the altar of jehovah was never allowed to go out; but we are not told that it was ever burning without supply.ithas been suggested that if everburning lamps were ever known, they would have beenfoundin this application; but we know that the sacred flame was60themagical masonallowed to go out, and was renewed from heaven on severaloccasions-lev.ix.,24; 2 chron. vii, 1; 1 kings xviii, 38. other writ

tite and desire. gen. xxiii. 8. 11.thespiritual soul. gen. xxxv. 18 (or rather what we should call the manasic ray. but to demonstrate in the clearest manner the entirely fanciful nature of the english translation of the hebrew nephesh, let us turn to leviticus xvii. 11. here we read,'foranomalies inthebiblical views of man 145the life of the flesh is in the blood, and i have given it to you upon the altar to make atonement for your souls; for it is the blood that maketh atonement by reason of the life (rev. ver. in this curious statement of doctrine we find the word nephesh three times. first it is translated 'life of the flesh. secondly 'soul. thirdly 'life. youmayread, say the revisers of the old testament, the first word 'life, as 'soul of the flesh; and the last word 'life' as 'soul

lledsortessanctorum.saint augustine confessed he had practised divination by casting lots, and he wrote that he did not disapprove of this manner of learning futurity provided it were not used for unholy purposes; he was a bishop of hippo and died in the year 430a.d.gregory, bishop of tours, who died in 595, was a famous historian; he tells us that the clergy of his day used to lay the bible upon the altar in their churches, and then pray that god might lead them to a proper decision of any matter, and to a disclosure of the future, by their choice of verses in that divine book. gilbert of nogent, in the twelfth century, wrote that it was a custom, at the consecration of a bishop, to consult by casting lots as to the success or coming fate of the episcopate of the newly ordained prelate. a

GILBERT THE SORCERER AND HIS APPRENTICE

ivers of paradise issuing from the one river are: the spiritnaharthe one river.6pison6hiddekel'i'"1my'phrath\jgmox39. the square pyramid is attributed to the four elements: on the apex is the word ethmnmeaning essence: on the base is olamho'w,meaning world. 40. the calvary cross oftensquares refers to the ten sephiroth in balanced disposition. it is also the opened out form of the double cube and the altar of incense.theazoth lecture3741. the hexagram of tiphereth is formed from the pillars on each side. in chesed is the water, in geburah is the fire and tiphereth unites and reconciles them just asmforms the reconciliation betweeneandc'.42. this diagram (see below) represents the trinity operating through the sephiroth and reflected downwards in the four triangles of the elements. air is r

laid down in books on occultism that the signs of the zodiac were originally only ten, and that virgo and scorpio were originally one, as the likeness of the symbols seems to indicate, libra being added by the egyptian priests.inthis there is a certain amount of truth. libra was introduced by the priests of egypt, or perhaps earlier, but not as an additionbuta substitution; the original sign was the altar ara (fig. 11, sometimes called the altar of abel, which, with the decanal signs, clearly shows the mystery of the atonement, rising above the law of karma.thesign of libra, or the balance of the table of osiris, indicates the weighing of the actsofthedead, and the future state as the certain result thereof, a conception natural and obvious to a people whose ideas were bounded by the lowe

the reign of the devil upon earth in the timeofscorpio, the converse of the sign of virgo. and i ask youtonotice the similarity of the two signs- only onemarkedby the sign of the cross, theothermarkedwiththesignofthe devil. so the woman shall bruise the serpent's head;andthus those two signs are very similar, having only libra between them. and above libra lies the decanateofthealtar, the sign of the altar in the decanate; and i pointedoutbefore how the picture of the altar was the real sign of libra.itis very difficult to makeinto a balance,butitisvery easy to imagine it to be an altar- say the old hieroglyphic formofan altar, with the sacrificial fire in the middle. cutting off the top ofit,you have the sign of libra. and look inthebook of revelation, and you will seethatfollowing the re

eroglyphic formofan altar, with the sacrificial fire in the middle. cutting off the top ofit,you have the sign of libra. and look inthebook of revelation, and you will seethatfollowing the reign ofthedeviluponearth,the church -thatthe esoteric teaching on the zodiac 189 is all the faithful, that is all those who understand how to use their spirituality- shall be taken away, andkeptsafe underneath the altar. another important thing is, you take scorpio, and in the upper decanate of scorpio is the sign aquila, and that is the eagle of st john, and the good power of which scorpio is the evil. without going further into these matters, that is a sort of general idea of what is occultly meant by the zodiac. i have just given you these as a few fragmentary examples picked up here and there. now i

GILBERT R A THE MASONIC CAREER OF A

ard history of the higher degrees with their inward spirituality. the danger of such an attempt is that of falling into the follies of occultism, but waite avoided that danger, as fort newton had observed in 1916 'brother waite warns us against the dark alleys that lead nowhere, and the false lights that lure to ruin, and he protests against those who would open the pandora's box of the occult on the altar of masonry. after a long study of occultism, magic, omens, talismans and the like, he has come to draw a sharp line between the occult and the mystical, and therein he is wise'114[114. we too, perhaps, would be wise if we did him the courtesy of studying his work and recognizing its peculiar genius. 113[113] the secret tradition in ]freemasonry (1937, p. x 114[114] some deeper aspects of

GLOBAL FREEMASONRY

egrees and philosophy found in ancient egypt are most similar to those in masonry draws our attention there first.66 again, an article in mimar sinan entitled "the social origins and aims of freemasonry" says: kh materialism revisited modern masonry preserved ancient egyptian philosophy and uses symbols to give it expression. in the above photograph of a lodge, the pharaoh's image on the front of the altar is an example of this symbolism. global freemasonry pharaoh in the lodge ki materialism revisited kj at the entrance of the grand masonic lodge in washington d. c. there are two ancient egyptian sphinxes. above, left and below: representations of masonic temples a depiction of the ancient egyptian city of memphis. the masons regard this city, with its numerous pagan temples, as the "sour

GNOSTIC CATECHISM

ard history of the higher degrees with their inward spirituality. the danger of such an attempt is that of falling into the follies of occultism, but waite avoided that danger, as fort newton had observed in 1916 'brother waite warns us against the dark alleys that lead nowhere, and the false lights that lure to ruin, and he protests against those who would open the pandora's box of the occult on the altar of masonry. after a long study of occultism, magic, omens, talismans and the like, he has come to draw a sharp line between the occult and the mystical, and therein he is wise'114[114. we too, perhaps, would be wise if we did him the courtesy of studying his work and recognizing its peculiar genius. 113[113] the secret tradition in ]freemasonry (1937, p. x 114[114] some deeper aspects of

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

. geburah -chesed: lust. geburah- tiphareth: justice or adjustment. geburah- hod: hanged man. geburah is also related to the following correspondences. egyptian god: horus and nepthys colours (emperor scale of colour) bright scarlet. greek: thor, aries and hades. stone: ruby plants: nettle, oak. perfume: tobacco. believe it or not, here he has all the information required to create his ritual. on the altar will be the five of swords, the major working will be to travel through this card and come back with a sense of power. he will place the tarot trumps of the related four centres in each elemental corner. he will wear a black robe with a bright scarlet overlay. he will burn tobacco and perhaps some nettle as his incense. he will play martial music (mars from holst s planets is effective)

GOETIA LUCIFERIAN

iblis, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and self-deification. there are two primary faces of the adversary. the celebrant may construct as mask of two sides, which shall be placed upon the center of the altar. a phallic symbol or stone god may be near the mask as well, symbolizing the solar creative force of the beast 666- one- the fallen seraph lucifer, the angelick essence of the black flame, the very source of our wisdom, being and becoming. two the seraph of flame, the djinn iblis of fire, daemon of the blackened flame, serpent beast dragon wolf goat. satanas is the devil-cloaked initiato

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

not necessary to banish afterwar uthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:01 am meditation with the archangel auriel meditation with the archangel auriel for the grade of zelator for this ritual the zelator will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a black candle, a paten of bread and salt, and a talismanic emblem with the archangel name of uriel painted white on a black background in hebrew. the temple is to be arranged in accordance with the zelator hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of

d, let go of your reasoning. merely be receptive; feel and allow your heart with your astral eyes to be your only senses. listen with your feelings to any words, inspirations or emotions that he may be communicating to you. you may stay in this state for as long as you wish. you may end the meditation here, simply thanking him for coming into your presence. give the zelator sign go to the west of the altar. with the white end of the wand, trace the lesser invoking pentagram over the bread and salt. place the wand aside. consume the bread and salt. as you consume the repast of earth, meditate on the talismanic emblem for an extended period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been impris

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

le duly closed. so mote it emthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:03 am meditation with the archangel gabriel meditation with the archangel gabriel for the grade of practicus for this ritual the practicus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a blue candel, a cup of wine, and a talismanic emblem with the name of gabriel painted orange on a blue background in hebrew. the temple is to be arranged in accordance with the practicus hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the wand, perform

let go of your reasoning. merely be receptive; feel and allow your heart with your astral eyes to be your only senses. listen with your feelings to any words, inspirations or emotions that he may be communicating to you. you may stay in this state for as long as you wish. you may end the meditation here, simply thanking her for coming into your presence" give the practicus sign go to the west of the altar. with the white end of the wand, trace the lesser invoking pentagram over the cup of wine. place the wand aside. drink the wine. as you partake of the element, meditate on the talismanic emblem for an extended period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremon

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

le duly closed. so mote it s the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:02 am meditation with the archangel raphael meditation with the archangel raphael for the grade of theoricus for this ritual the theoricus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a yellow candel, a rose, and a talismanic emblem with the archangel name of raphael painted white on a black background in hebrew. the temple is to be arranged in accordance with the theoricus hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the wand, per

let go of your reasoning. merely be receptive; feel and allow your heart with your astral eyes to be your only senses. listen with your feelings to any words, inspirations or emotions that he may be communicating to you. you may stay in this state for as long as you wish. you may end the meditation here, simply thanking him for coming into your presence" give the theoricus sign go to the west of the altar. with the white end of the wand, trace the lesser invoking pentagram over the rose. place the wand aside. inhale the fragrance of the rose. as you partake of the rose, meditate on the talismanic emblem for an extended period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this

GOLDEN DAWN RITUALS B

pentagrams should proceed and close all invocations and evocations. it is the tracing of these important pentagrams that allows the elements to be in a state of equilibrium and harmony. in closing, these currents are reversed. note: herein is a great secret and blind hidden from the uninitiated practitioner of our science. in the watchtower ritual, the invoking pentagrams of should be traced over the altar in the center of the working in the opening and in the closing as well. the uninitiated will be performing a ritual and possibly working with elements not in harmony with each other. the l.b.r.p. is taught in the outer order so it will not be covered in this lesson. the l.b.r.p. is for general work and unimportant matters. 6 the following are banishing and invoking spirit pentagrams, bot

GOLDEN DAWN RITUALS D

orkings where you are rising up in the planes, the lotus is to be inclined toward the forehead. consecration of the lotus wand the tools necessary for the consecration of the lotus wand are! a private room! the white triangle! the red cross of six squares! incense (frankincense or myrrh! a rose, representing m! a cup of wine, representing n! a lamp, representing o! bread and salt, representing l! the altar draped in black. it is also important to get an astrological figure of the position of the heavens at the time of consecration. however, the zodiacal wheel is also appropriate for the consecration of the lotus wand. to be more specific, an actual time figure of the constellations will aid the adept should he or she wish to chose to utilize this method. you may want to mark off your area

in the east, circumambulating once around while saying the call for o. step 3 now the temple area has been cleansed with banishings so that you have a favorable working environment for the consecration of the lotus wand. take up the lotus wand by the white end, and circumambulate around three times, beginning in the east, and ending in the east. after you have done this, return to the west behind the altar, facing east, and make the 0=0 saluting sign while saying the adoration to the lord 6 of the universe. pause for a moment after you have made the sign of silence, and allow yourself to feel the energy in the temple. step 4 perform the supreme invoking ritual of the pentagram at the four quarters of the room, tracing the proper pentagram in each quarter with the appropriate divine names

GOLDEN DAWN RITUALS F

t an anniversary date and such as once a year, for example, on the solstice, to reconsecrate and re-empower their tools. others have been known to empower and reconsecrate their tools up to a hundred times and even more. it only makes sense that the more you empower a tool, the more effective it will be for you in your magical workings. the adept should have an altar that is draped in black. upon the altar is the red cross and the white triangle as in the neophyte grade in the hall of the neophyte. in addition to the cross and triangle upon the altar a rose is placed as a symbol of m, a lamp or small censer as a symbol of o a chalice to symbolize n, and bread and salt to represent types of l. the chalice filled with wine representing the element of n should be placed between the triangle a

, a lamp or small censer as a symbol of o a chalice to symbolize n, and bread and salt to represent types of l. the chalice filled with wine representing the element of n should be placed between the triangle and the cross as the mystical repast of the four elements of the 0=0 initiation. the adept should be dressed in the regalia of the second order. in addition to the implements that are set on the altar, there should be some incense (preferably a rose amber blend) and a second chalice of nplaced in the south and north part of the temple or working area (our rosicrucian order highly recommends the use of a pure rose incense mixed with amber. it should be about a fifty/fifty blend) in addition to the tools mentioned, the adept will also need his or her consecrated lotus wand. step 1 the n

) and a second chalice of nplaced in the south and north part of the temple or working area (our rosicrucian order highly recommends the use of a pure rose incense mixed with amber. it should be about a fifty/fifty blend) in addition to the tools mentioned, the adept will also need his or her consecrated lotus wand. step 1 the new unconsecrated rose cross lamen should be placed in the triangle on the altar. the adept, holding the black band of the lotus wand, goes to the northeast portion of the temple and says "hekas, hekas, este bebeloi" the adept will then circumambulate back to behind the altar in the center of the temple. step 2 perform the l.b.r.p. step 3 perform the b.r.h. at the conclusion of the b.r.h, the adept should place his lotus wand on the altar. 3 note: when the lotus wand

the adept, holding the black band of the lotus wand, goes to the northeast portion of the temple and says "hekas, hekas, este bebeloi" the adept will then circumambulate back to behind the altar in the center of the temple. step 2 perform the l.b.r.p. step 3 perform the b.r.h. at the conclusion of the b.r.h, the adept should place his lotus wand on the altar. 3 note: when the lotus wand is set on the altar, the lotus should always be facing east. if the adept is working in a confined space, he may then place it in a holder which is upon his body or set it along this side of the altar. step 4 let the adept pick up the second nchalice which is in the north. beginning in the north, consecrate the four quarters with the element of n. this may be accomplished by sprinkling nfrom the left to the

owing "and when after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" step 5 let the adept now taking up the wand by the white band, circumambulate (in the direction of the sun) and desoil three times. step 6 upon completion, let the adept now return to the west of the altar, facing east, and recite the adoration to the lord of the universe. let the adept include the sign of the enterer and the sign of harparcrates at the end "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou, the vast and mighty one, ruler of the light and of the darkness" step 7 let the adept now perform the s.i.r.p at the four quarters. be sure

GOLDEN DAWN RITUALS G

that compasseth the whole land of ethiopia. and the name of the third river is hiddekel: that is it which goeth toward the east of assyria. and the fourth river is euphrateitg empowerment and consecration ritual for the four elemental weapons of the adeptus minor r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 necessary requirements 1. all four newly made elemental weapons to be placed on the altar in their respective quarters. 2. the cross and triangle of the neophyte grade. 3. the tablet of union. 4. a rose, incense, candle, chalice of water and paten of salt and bread. 5. the four elemental tablets placed in their proper quarter in the working area. 6. the adept's regalia of the second order, wearing the rose cross lamen, holding and utilizing the consecrated lotus wand and magi

ee that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" step 5 setting down the censer, let the adept hold the lotus wand by the white portion and circumambulate, desoiling three times, giving the signs of the neophyte when passing in the east (the rending of the veil is also acceptable. step 6 moving to the west of the altar and facing east, recite the adoration to the lord of the universe "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou the vast and mighty one, ruler of the light and of the darkness (follow this adoration with the usual sign of the enterer, followed by the sign of harpocrates) 4 step 7 let the adept perform the s.i.r.p. of the specific element r

equired, utilizing the lotus wand and holding the appropriate band of the kerubic figure. draw the appropriate invoking spirit pentagram and invoking elemental pentagram for the particular element that is being used. end with the qabalistic cross, holding the lotus wand by the white band. step 8 as the adept begins to consecrate each individual tool after the opening, he or she shall stand facing the altar and the quarter of the element whose implement is being consecrated and empowered. step 9 let the adept hold the lotus wand by the appropriate corresponding kerubic band. trace in the air over the implement that is being consecrated a circle followed by the appropriate spirit pentagram and the appropriate invoking pentagram for that particular element. this should almost be an imaginary

with the qabalistic cross and prayer. when the consecration and empowerment of the implement is complete, let the adept keep his or her tool wrapped in white silk or linen. step 13 purify the temple with n and consecrate with o, exactly as in the opening of the ceremony. step 14 perform the reverse circumambulation, closing the vortex by utilizing the closing of the veil. step 15 standing west of the altar facing east, say: 12 "i now release any spirits that may have been imprisoned by this ceremony, return back to thine own abodes and habitations with the blessings of hwchy, hcwhy. step 16 perform the l.b.r.p "i now declare this temple and rite duly ended" note: if you are consecrating only one tool and not all of them at one time, you may close with the supreme banishing ritual of the pe

GOLDEN DAWN RITUALS K

astos circular altar with elemental tools cross of obligation written oath of obligation (this ritual is to be used for a new vault and on each day of corpus christi (members assemble and wear regalia. the three chiefs are robed and seated as in opening of 5=6. the vault door is closed; the pastos remains inside the vault, but the circular altar is placed in the outer chamber, in the center. upon the altar are the cross, cup, dagger, and chain as usual, as well as the crossed scourge and crook. the incense burner is also placed over letter shin. water is placed in the cup) chief adept "associate adeptus minor, see that the portal of the vault is closed and guarded (done) chief adept (advances to the altar, and lifts his wand on high "hekas hekas este bebeloi! associate adeptus minor, let t

black end of the lotus wand; holds it by the white band afterwards and resumes position) chief adept "mighty adeptus major, let the place be purified by the lesser banishing ritual of the hexagram (second adept performs this with black end of wand, holding it by the white band. on completing the circle in the east, he gives the 5=6 signs, and the analysis of the keyword) chief adept (advances to the altar without his wand, taking the cross from the altar, goes to the south, raises the cross above his head and slowly circumambulates the chamber with sol, repeating "and when, after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" chief adept (on reaching the s

dept "in and by that word, i declare the portal of this vault of the adepti duly opened (makes qabalistic sign of cross "unto thee, o tetagrammaton, be ascribed malkuth, geburah, and gedulah (crossing fingers) unto the ages, amen" all (makes qabalistic sign of cross "unto thee, o tetagrammaton, be ascribed malkuth, geburah, and gedulah (crossing fingers) unto the ages, amen (fourth adept replaces the altar within the vault, leaving the cross, cup and dagger in place outside for use in the obligation. close the door of the vault. the chief, second and third adepts take their places and open in the 5=6 grade) second adept/ third adept/ chief adept/ second adept/ chief adept "avete, fraters et sorors" second adept "rosea rubea" third adept "et aurea crucis" chief adept "very honored fraters e

h" chief adept "heh" third adept "yod" chief adept "heh" third adept "eheieh" chief adept "mighty adeptus major, what is the vault of the adepti" second adept "the symbolic burying place of our founder christian rosenkreutz, which he made to represent the universe" chief adept "associate adeptus minor, in what part of it is he buried" third adept "in the center of the heptagonal sides and beneath the altar, his head being towards the east" chief adept "mighty adeptus major, why in the center" second adept "because that is the point of perfect equilibrium" chief adept "associate adeptus minor, what does the mystic name of our founder signify" third adept "the rose and cross of christ; the fadeless rose of creation; the immortal cross of light" chief adept "mighty adeptus major, what was the

t wide, enters, passes to the eastern end, or place of the head of the pastos, the coffin of 9 christian rosenkreutz, and then faces west. second adept enters and passes to the south. third adept goes to the north. other members remain standing as before. the three officers each with a special wand in his right hand and crux ansata in the left, then stretch out their wands to form a pyramid above the altar, and also each join the crux ansata below) chief adept "let us analyze the keyword. i" second adept "n" third adept "r" all "i" chief adept "yod" second adept "nun" third adept "resh" all "yod" chief adept "virgo, isis, mighty mother" second adept "scorpio, apophis, destroyer" third adept "sol, osiris, slain and risen" all "isis, apophis, osiris, iao (all then simultaneously separate wan

GOLDEN DAWN RITUALS VENUSZAM16

tzboath, i command ye, o ye dwellers in the realm of fire, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge this talisman of nogah" step 7 go to the appropiate dirtection to begin the supreme invoking ritual of the venus hexagram. perform the keyword in the east. step 8 precede with the qabalistic cross, closing with the keyword. return to the altar so that the latter is between the operator and the previously ascertained position of venus. say "o thou divine one, who dwellest in the majesty and desire of netzach, the seventh sephira. yhvh tzboath, lord of hosts, ruling in glory, magnificence and grace, look upon me, i beseech thee, as i perform this consecration ceremony. let a ray from thy perfection descend upon me, to awaken wit

move until he manifest unto me. i proclaim that this talisman shall be charged by the intelligence hagiel, in order that spiritual vision may be mine, and that it may assist us to overcome all obsticles of both a spiritual and material nature so that this order may grow with great rapidity and thus, may be enabled to perform the great work" step 14 pick up the talisman and place it at the foot of the altar "i, do solemnly pledge myself in the name of yhvh tzboath, to consecrate in due ceremonial form this venus talisman. and i assert, that with divine aid, i shall invoke the intelligence hagiel from his abode in nogah that life and power may be imparted to this bowl of desire, and that hagiel shall live in this bowl for a period and perform his work apoun petitions placed within, and to th

e in nogah that life and power may be imparted to this bowl of desire, and that hagiel shall live in this bowl for a period and perform his work apoun petitions placed within, and to the end that i may be assisted to perform the great work, and that i may be better able to assist my fellow men. may the powers of netzach witness my solemn pledge" step 15 place the talisman on the white triangle on the altar. stand west of the altar and face east "ye powers of nogah which i have invoked to this temple, know that all is now in readiness to consecrate this talismatic bowl of desire. aid me with your power that i may cause the great angel haniel to give life and strength to this creature of talismans in the name of yhvh tzboath" step 16 go to the east of altar, face west. place the left hand on

of hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which ariseth in darkness. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me for i am the wielder of the forces of the balance. thou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and stand east, facing west, with the left hand on talisman, and the sword held over it with the right hand. retrace all the sigils etc. say: 8 "thou intelligence of nogah named hagiel, i invoke thee in the divine name of yhvh tzboath. o thou, who art the lord of hosts, lift me up, i beseech thee, and manifest through me thy power and grace and thy genero

GOLDEN DAWN RITUALS Z1

and between the pillars is the porchway of the region immeasurable. the twin lights which burn on their summits are "the declarers of the eternal truth" the bases of the tetrahedra, being triangular, points east on the white pillar, while that on the black pillar points west. thus, they complete the hexagram of trapt, though separate, as is fitting in "the hall of the dual manifestation of truth" the altar, whose form is that of a double cube, is placed in the eastern part of twklm as far as the neophyte is concerned. but to the adeptus minor, its blackness will veil on the east, citrine, on the south, olive, on the north, russet, while the west side and the base will be black, while the summit is of a brilliant whiteness. the symbols upon the altar represent the forces and manifestation o

f hwchy being only implied and not expressed in the outer order. at the east is the mystical rose, allied by its scent to the element of m. at the south is the red lamp, allied by its flame with the element of o. at the west is the cup of wine, allied by its fluid form to the element of n. at the north are bread and salt, allied by their substance to the element of l. the elements are placed upon the altar according to the winds "for osiris onnophris who is found perfect before the gods, hath said 'these are the elements of my body, perfected through suffering, glorified through trial. for the scent of the dying rose is as the repressed sigh of my suffering, and the flame-red fire as the energy of mine undaunted will: and the cup of wine is the pouring out of the blood of my heart, sacrifi

e path s is fitting for the "inductor to the mysteries" as there is placed in that balanced and central position that knowledge of the light in trapt. being placed before paroketh at the point of its rending marks the shining forth of the light through the veil, and the translation of the three supernals to the outer order, which is represented by the red calvary cross and the white triangle upon the altar. thus, the station of hierophant's throne fitly represents the rising of the sun of life and light upon our order. the robe of scarlet represents the flaming energy of the divine light, shining forth into infinite worlds. upon the left breast is a white cross to represent purification unto the light, and this cross may be one of the following forms: in which case it alludes either to the

e symbolism of the opening of the 0= 0 grade of neophyte the opening ceremony begins with the cry of the watcher within who should come to the right front of the hierophant and raise his wand. this symbol of the ray of the divine light from the white triangle of the supernals descends into the darkness and warns the evil and uninitiated to retire, so that the white triangle may be formulated upon the altar through the combined effect of the formulae of the opening ceremony. having done this, he sees that the entrance is properly guarded. then the hierophant calls to the hiereus to test the members by the signs, the knowledge of which shows that they, though in the land of blindness and ignorance, have yet seen that triangle of divine light from the supernals formulated in darkness. it is t

ation to fix the light there. thmaa-est, the goddess of truth, passes twice because her rule is of the balance of the two scales, and she retires to her station between the pillars there to complete the reflex of the middle column. the watcher within and the rest circumambulate thrice as affirming the completion of the reflection of the perfecting of the white triangle of the three supernals upon the altar. then follows the adoration of god, the vast one, the lord of the universe at which again all give the sign of the enterer, the sign of the projection of the force of light. then only does the watcher declare that the sun has arisen and that the light shineth in darkness. now comes the battery of the 0= 0 grade. the single knock of the hierophant repeated by the hiereus and the hegemon a

GOLDEN DAWN RITUALS Z2

mple. 2. b the hierophant. 3. c the officers. 4. d the candidate 5. e the ceremony of opening. 6. f hierophant states that he has received a dispensation from second order, and commands hegemon to prepare candidate. candidate prepared. speech of hegemon. 7. g admission of candidate. first barring by kerux. first baptism of the candidate with o and n. 8. h the candidate is conducted to the foot of the altar. hierophant asks, wherefore has thou come, etc. candidate replies, i seek the hidden light, etc. 9. i candidate is asked whether he is willing to take the obligation. he assents and is instructed now to kneel at the altar. 3 10. j administration of the obligation, and raising the neophyte from the kneeling position. 11. k candidate is placed in the north. oration of the hierophant, the v

nt advances by the path of samekh. officers form the triangle. prayer of hierophant. 17. q candidate rises. hierophant addresses him, long has thou dwelt in darkness. quit the night and seek the day. hoodwink finally removed. scepters and swords joined. we receive thee, etc. then the mystic words. 18. r hierophant indicates lamp of kerux. he commands that the candidate be conducted to the east of the altar. he orders hiereus to bestow signs, etc. hiereus places candidate between pillars. signs and words. he orders the fourth and final consecration to take place. 19. s hegemon removes rope and invests candidate with his insignia. hiereus then ordains the mystic circumambulation in the path of light. 20. t hierophant lectures on the symbols. proclamation by kerux. 21. u hierophant commands h

will come. g. the name and sigil of the spirit, wrapped in a black cloth or covering is now placed within the circle at the point corresponding to the west, thus, representing the candidate. the consecration of baptism by n and o of the sigil then takes place, and the proclamation in a loud, firm voice of the spirit (or spirits) to be evoked. h. the veiled sigil is now to be placed at the foot of the altar. the magician then calls aloud the name of the spirit, summoning him to appear, stating for what purpose the spirit is evoked: what is desired in the operation; why the evocation is performed at this time, and finally, solemnly affirming that the spirit shall be evoked by the ceremony. i. announcement aloud that all is prepared for the commencement of the actual evocation. if it be a goo

oning him to appear, stating for what purpose the spirit is evoked: what is desired in the operation; why the evocation is performed at this time, and finally, solemnly affirming that the spirit shall be evoked by the ceremony. i. announcement aloud that all is prepared for the commencement of the actual evocation. if it be a good spirit, the sigil is now to be placed within the white triangle on the altar. the magician places his left hand upon it, raises in his right hand the magical implement employed (usually the sword) erect and commences the evocation of the spirit n, to visible appearance. the magician stands in the place of the hierophant during the obligation, irrespective of the particular quarter of the spirit. but, if the nature of that spirit be evil, then the sigil must be pl

the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which riseth in the darkness. i am the exorcist in the midst of the exorcism. appear thou therefore in visible form before me, for i am the wielder of the forces of the balance. thou hast known me now, so pass thou on to the cubical altar of the universe! p. he then recovers the sigil and passes to the altar, laying it thereon as before shown. he then passes to the east of the altar, holding the sigil and sword as already explained. then he does rehearse a most potent conjuration and invocation of the spirit unto visible appearance, using and reiterating all the divine, angelic, and magical names appropriate to this end, neither omitting the signs, seals, sigils, lineal figures, signatures a

GOLDEN DAWN RITUALS Z3

ere will appear a ray of bright light as if preparing to penetrate the darkness covering him. the result of this will be that the candidate, during the whole of the ceremony of admission, will usually appear to be somewhat automatic and vague. the reception and consecration take place symbolically in the darkest part of twklm. the moment this is finished, the candidate is conducted to the foot of the altar, that is, under the citrine part of twklm which receives the impact of the middle column. now, the hegemon throughout the ceremony acts as guide, prompter and answerer for the candidate. his office towards the candidate is analogous to that of his higher soul- wherefore also, the hegemon holds in his hand the mitre-headed sceptre to attract, since it is the sceptre of wisdom, the higher

impact of the middle column. now, the hegemon throughout the ceremony acts as guide, prompter and answerer for the candidate. his office towards the candidate is analogous to that of his higher soul- wherefore also, the hegemon holds in his hand the mitre-headed sceptre to attract, since it is the sceptre of wisdom, the higher self of the candidate. at this moment, as the candidate stands before the altar and the simulacrum of the higher self is attracted, so also arises the form of the accuser in the place of the evil triad. this similarly attracts the simulacrum of the evil persona of the candidate. 4 were it not for the power of the 42 lettered name in the palaces of hryxz (the gods of which are usually called the great assessors of judgment) the actual evil persona would at once formu

mine into the truth of the accusations formulated by the evil and averse antithesis. the assessors of judgment come not under the head of invisible stations, but during the obligation and circumambulation of the candidate, until he is brought to the light, they hover immediately about the limits of the temple and their evil antithesis immediately below. therefore, when the candidate stands before the altar before the obligation, is the decision actually taken by the human will of the candidate. rarely in his life has he been nearer death, seeing that he is, as it were, disintegrated into his component parts. the process of symbolic judgment takes place during the speech of the hierophant to the candidate, the answer of the hegemon and his consent to take the obligation. the moment the cand

andidate, the answer of the hegemon and his consent to take the obligation. the moment the candidate thus consents, the hierophant advances between the pillars as if to assert that the judgment is concluded. he advances by the invisible station of harpocrates to that of the evil triad, which he symbolically treads down, so that as aroueris, he stands upon the opposer. he then comes to the east of the altar, interposing between the place of the evil triad and the candidate. at the same time, the hiereus advances on the candidate s left, the hegemon on his right, thus formulating about him the symbol of the higher triad before he places his hand upon the symbol of the three supernals upon the altar. again, before doing so, he has been bidden to kneel in adoration of that symbol, as if the na

nk is again slipped up giving a still further glimpse of the nature of the divine light, though to the mind of the candidate, an imperfect one. therefore, it is to him, as expressed in the answer of the hegemon, a light dimly seen through the darkness, yet heralding a glory beyond. the speech of the hierophant formulates the forces of the hidden central pillar. after this, the candidate passes to the altar of the univese, which receives the influences of the three pillars, as though the ray from the divine would descend into the darkness of the mind, for then, but not until then, is he fitted to realize what are the first things necessary to the search for the shining light. the hierophant now leaves his throne and passes between the pillars, either halting there during the prayer or halti

GOLDEN DAWN RITUALS ZAM10

fire, water, and air with the final principal of earth. its sealing properties come from a fiery wall of c infused within the elements of the microprosop..ritual i r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 3 step 1 perform the l.b.r.p. step 2 perform the b.r.h. step 3 perform the s.i.r.p. step 4 create a vortex. perform the adoration to the lord of the universe. step 5 stand west of the altar, face east, and recite the enochian spirit invocation. oh-el so-noo-ef vah-oh-ar-sah-gah goh-hoh ee-ah-deh bah-el-teh, eloh- en-ess-heh kah-el-zohd voh-en-peh-hoh. soh-beh-rah zohd-oh-el roh-ar ee tah en-ah-zohd-peh-ess, oh-deh gah-rah-ah tah mah-el-peh-ar-gah. deh-ess hoh-el-kuh kah-ah noh-heh-toh-ah zohd-ee-em-zohd, oh-deh koh-em-mah-heh tah noh-beh-el-oh-heh zohd-ee-eh-en. soh-bah teh

his mine operation, that thou leave thine abodes and habitations to concentrate about me, invisible, intangible, as a shroud of darkness, a formula of defense; that i may become invisible, so that seeing me men see not, nor understand the thing that they behold" step 8 perform l.i.r.h. of l. perform the s.i.r.h. of hnyb, with l. close with the analysis of the keyword. step 9 return to the west of the altar. say "lady of darkness who dwellest in the night to which no man can approach, wherein is mystery and depth unthinkable and awful silence. i beseech thee in thy name shekinah and aima elohim, to grant thine aid unto the highest aspirations of my soul, and clothe about me with thine ineffable mystery. i implore thee to grant unto me the presence of thy archangel layqpx, the great prince o

l part of my nature, i being in the presence of a specific group or individual, so that i may remain in the light of day, yet remain hidden as if in the night to my enemies or those i choose not to see, feel, or know, as long as the black cord remains around the parchment. and i declare that all is now ready for the due fulfillment of this ceremony of the magic of light" step 15 go to the east of the altar, facing west, with the left hand on the triangle, and the right hand holding the black band of the lotus wand upright. say "come unto me, o shroud of darkness and of night, by the power of the name hwchy, hcwhy, formulate about me, thou divine egg of the darkness of light. i conjure ye, o particles of astral darkness, to enfold me as an unseen guard and shroud of utter silence and of mys

rose cross, keeping your hands close to your body. dedicate it to containing your aura within the black egg. say "invisible, i cannot pass by the gate of the invisible, save by the virtue of the name of light" step 20 formulate the shroud forcibly. say" i am the light shrouded in darkness. i am the wielder of the forces of the balance" 9 step 21 concentrate the shroud mentally. go to the west of the altar, and remain standing. say "o thou divine creature of the creative darkness of spirit, formulate thou about me. i command thee by the name of hwchy. come unto me, shroud of darkness and of night. i conjure ye, o particles of spiritual darkness, that ye enfold me as an unseen guard and as a shroud of utter silence and of mystery. in and by the names hyha, alga and \yhla hwhy, i conjure the

GOLDEN DAWN RITUALS ZAM11

rifice, so that i may not shrink in my hour of trial, but that my name may be written upon high and my genius stand in the presence of the holy one, blessed be he" step 5 standing in the east facing west, expand your aura and create an animated shell of yourself from your own nephesch through your ruach. vibrate your power name (motto) into the creation of this form. step out of it and then go to the altar in the west facing east and look at yourself. 4 invocation of hru "i invoke thee by the divine name of iao, thou great angel hru, who art set over the operations of secret wisdom as the sphinx is set over the land of egypt. strengthen and establish very honored frater/soror_ in his search for divine light. build and strengthen his will and neschamah to aid him in the accomplishment of hi

other/sister! come with peace in your spirit. pass thou through every region of the invisible into a place wherein thy genius dwelleth, because thou cometh in peace. dwell within that sacred land that far off travellers call naught! be at peace with all the world, remain clothed in the light of purification, dwell within the heart of thy lord ynda forever and ever" step 8 now turn westward facing the altar, kneel, and say: 5 "oh lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look with favor upon this traveller of the night who now kneeleth before thee, and grant unto him, the highest aspiration of his soul, to the glory of thy name. amen" step 9 stand up and walk your spirit form to the altar facing east. visualize your

influence of thy divine ones descend upon his/her head, and teach him/her the value of selfsacrifice so that he/she shrinks not in the hour of trial, but that thus his/her name may be written on high and his/her genius stand in the presence of the holy ones" step 17 go to each quarter and make the grade sign of that quarter following each one with the sign of osiris slain and risen. move back to the altar and say "and now, in the name and powers of the divine spirit, i invoke ye, ye angels of the watchtowers of the universe, and i solemnly charge ye by the divine names hwchy, hcwhy to guard this spirit and the sphere of very honored frater/soror, and keep far from him all evil and the unbalanced that they be not allowed to penetrate to his spiritual realm. inspire and sanctify him so that

oror, and keep far from him all evil and the unbalanced that they be not allowed to penetrate to his spiritual realm. inspire and sanctify him so that he may be a light into the body and the lantern of illumination guiding into the completion of the great work" step 18 move to the east. reunite with yourself, meditate on your spiritual self and your true will. step 19 move back to the west behind the altar, and close by the watchtower and final releae magical eucharist r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 (note: this should be preferably performed between four to five adepts. otherwise it may be performed entirely by one adept) opening by watchtower (after the watchtower, the four elements are brought to the center altar (one adept each brings forth one of the elements "

GOLDEN DAWN RITUALS ZAM12

c. z e l a t o r a d e p t u s m i n o r 2 (note: this should be preferably performed between four to five adepts. otherwise it may be performed entirely by one adept) opening by watchtower (after the watchtower, the four elements are brought to the center altar (one adept each brings forth one of the elements "behold, the holy symbol of (name of element (this is said while they set it on top of the altar) chief adept "for osiris onnophris, who found perfect before the gods hath said (point toward the altar 'these are the elements of my body, perfected through suffering, and glorified through trial. for the scent of the dying rose is as the repressed sigh of my suffering (lifts up the rose on high (first adept rings the bell during iao) all "iao" chief adept "the light of the cross (forms

flesh, yet in whom is the spirit of the great unknowable one. i am the lord of life, triumphant over death. he who partaketh with me shall rise with me. i am the manifestor in matter of those whose abode is in the invisible. i am purified; i stand upon the universe, i am reconciler with the eternal gods, i am the perfector of matter, and without me the universe is naught" chief adept (passes from the altar to the east. assumes osiris god form. all assume sign of osiris slain. says the following while moving toward the altar "i come in the power of light! i come in the wisdom of light! i come in the mercy of light! the light hath healing in its wings (all assume sign of osiris risen) chief adept (goes to the east and forms a cross "blessed be thou lord of the universe, for thy glory flows o

GOLDEN DAWN RITUALS ZAM13

rd adept "aleph" chief adept "heh" third adept "yod" chief adept "heh" all "eheieh" 3 chief adept "mighty adeptus exemptus, what is the vault of the adepti" second adept "the symbolic burying place of our founder christian rosencruetz which he made to represent the universe" chief adept "associate adeptus minor, in what part is he buried" third adept "in the center of the heptagonal sides beneath the altar, his head being toward the east" chief adept "why in the center" second adept "because that is the point of perfect equilibrium, just as the cross of christ is the symbol of the equilibrium of self sacrifice" chief adept "associate adeptus minor, what does the mystic number of our founder signify" third adept "the rose and cross of christ, the fadeless rose of creation, the immortal cros

GOLDEN DAWN RITUALS ZAM14

e the accomplishment of his/her true will. should_(his/her name_ will to absorb into the infinite, or to be united with his/her chosen and preferred, or to be in contemplation, or to be at peace, or to achieve the labor and heroism of incarnation on this planet or another, or in any star, or aught else, unto_(his/her name_ may there be granted the accomplishment of his/her true will" step 9 go to the altar, and visualize the deceased at the east facing west. step 10 "i invoke thee by the divine name iao, thou great angel hru, who art set over the operations of this secret wisdom. strengthen and establish_(his/her name_ in his/her search for the divine light. increase his/her spiritual perception so that he/she may accomplish his/her true will, and that thus he/she may be enabled to rise be

over the operations of this secret wisdom. strengthen and establish_(his/her name_ in his/her search for the divine light. increase his/her spiritual perception so that he/she may accomplish his/her true will, and that thus he/she may be enabled to rise beyond that lower self-hood which became as nothing unto that highest self-hood which is the clear light of the spirit" step 11 go to the east of the altar. make the rose cross over the elements while vibrating the enochian spirit invocation. perform the qabalistic cross. step 12 "for osiris onnophris who is found perfect before the gods hath said 'these are the elements of my body, perfected through suffering, glorified through trial. the scent of the dying rose is as the repressed sigh of my suffering. and the flame-red fire as the energy

cleansed and purified through him our master, o thou dweller of the invisible. like him, thou pilgrim of the ages, hast thou toiled. like him hast thou suffered tribulation. poverty, torture, and death hast thou passed through. they have been but the purifacation of the gold. in the alembic of thine heart, through the athanor of affliction, seek thou the true stone of the wise. step 15 pass from the altar to the east. step 16 "come in peace, o beautiful and divine one, to a body glorified and perfected. herald of the gods, knowing_(his/her name_ speech among the living! pass thou through every region of the invisible unto the place wherein thy genius dwelleth because thou comest in peace provided with thy wealth. dwell thou in that sacred land that far-off travellers call naught. o land b

ll therein with thy lord ynda forever" step 17 turn and look west, raising eyes. step 18 "o lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look thou with favor upon this pilgrim who is now before thee, and grant thine aid unto the highest aspirations of his/her soul, to the glory of the ineffable name" 5 step 19 slowly walk to the altar, visualising the brilliance descend upon the image of the deceased in the place of the neophyte. step 20 "i come in the power of light. i come in the light of wisdom. i come in the mercy of light, the light hath healing in its wings_(his/her name, i tell thee that as the light can manifest from the darkness, so by these rites shall the light descend unto thee. long hast thou dwelt in the

of thy divine ones descend upon his/her head, and teach him/her the value of selfsacrifice so that he/she shrink not in the hour of trial. but that thus his/her name may be written upon high and his/her genius stand in the presence of the holy ones in that hour when the son of man is invoked before the lord of spirits and_(his/her name_ stands in the presence of the ancient of days" step 28 go to the altar "and now in the name and the power of the divine spirit, i invoke ye, ye angels of the watchtowers of the universe, and charge ye by the divine names hwchy, hcwhy to guard this sphere of_(his/her name. keep far from him/her all evil and the unbalanced that they penetrate not into his/her spiritual abode. inspire and sanctify him/her so that he/she may enter into the center of his/her bei

GOLDEN DAWN RITUALS ZAM15

d hrwbg. in addition, prepare an astrological figure to show the position of f at the time. in wording and in formulating the invocation to the forces of hrwbg, force and strength are to be specially requested. step 1 place the sword upon the central altar with the hilt toward the east near the incense, pointing west near the n. step 2 take up the lotus wand by the black end. stand at the west of the altar facing east. step 3 say "hekas hekas este bebeloi" step 4 take up the cup and purify with n, sprinkling to the east, south, west, and north. say "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud, resounding sea" put down the cup on the altar. 4 step 5 take up the incense and wave it as you pass round to the east, south, west

hite band. return to the west, face east, and say the adoration "holy art thou lord of the universe. holy art thou whom nature hath not formed. holy art thou the vast and mighty one, ruler of the light and of the darkness" step 7 perform the lesser invoking ritual of the hexagram of f, holding the wand by white band. give the 5=6 signs and the analysis of the keyword. step 8 return to the west of the altar. turn to face the direction in which you have found f to be, standing so that the altar is between yourself and f for convenience. step 9 trace in the air the invoking pentagram of the sign that f is in. step 10 trace the invoking hexagram of f, vibrating "rwbg \yhla" step 11 then, still holding the wand by the white band, recite your invocation to the power of hrwbg and the forces of f

GOLDEN DAWN RITUALS ZAM16

one's self "in the name of twabx \yhla and in the name of la, i command ye, o ye dwellers in the realm of n, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge this talisman of qdx" step 7 go to the east to begin the supreme invoking ritual of the jupiter hexagram. step 8 precede with the qabalistic cross, closing with the keyword. return to the altar so that the latter is between the operator and the previously ascertained position of k. say "o thou divine one, who dwellest in the majesty and love of dsj, the fourth sephira. la, source of the river gihon, god strong and mighty, ruling in glory, magnificence and grace, look upon me, i beseech thee, as i perform this consecration ceremony. let a ray from thy perfection descend upon me

cord so that layphy shall not see the light not move until he manifest unto me. i proclaim that this talisman shall be charged by the intelligence layphy, in order that spiritual vision may be mine, and that it may assist me to overcome all obsticles of both a spiritual and material nature so that i may be enabled to perform the great work" step 14 pick up the talisman and place it at the foot of the altar "i, do solemnly pledge myself in the name of la, to consecrate in due ceremonial form this k talisman. and i assert, that with divine aid, i shall invoke the intelligence layphy from his abode in qdx that life and power may be imparted to this talisman to the end that i may be assisted to perform the great work, and that i may be better able to assist my fellow men. may the powers of dsj

ceremonial form this k talisman. and i assert, that with divine aid, i shall invoke the intelligence layphy from his abode in qdx that life and power may be imparted to this talisman to the end that i may be assisted to perform the great work, and that i may be better able to assist my fellow men. may the powers of dsj witness my solemn pledge" step 15 place the talisman on the white triangle on the altar. stand west of the altar and face east "ye powers of dsj which i have invoked to this temple, know that all is now in readiness to consecrate this talisman. aid me with your power that i may cause the great angel layphy to give life and strength to this creature of talismans in the name of la, ab" step 16 go to the east of altar, face west. place the left hand on the talisman, and hold t

of hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which ariseth in darkness. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me for i am the wielder of the forces of the balance. thou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and stand east, facing west, with the left hand on talisman, and the sword held over it with the right hand. retrace all the sigils etc. say: 8 "thou intelligence of qdx named layphy, i invoke thee in the divine name of la. o thou, who art the father of all things, source of the mighty waters, thou whose heart is mercy and whose being is love, lift me up

GOLDEN DAWN RITUALS ZAM17

ing-glasses of divers virtues, as also in other places were little bells, burning lamps, and chiefly wonderful artificial songs; generally all was done to that end, that if it should happen, after many hundred years, the fraternity should come to nothing, they might by this only vault be restored again. now, as yet we had not seen the dead body of our careful and wise father, we therefore removed the altar aside; then we lifted up a strong plate of brass, and found a fair and worthy body, whole and unconsumed, as the same is herelively counterfeited, with all the ornaments and attires. in his hand he held a parchment called t, the which next unto the bible is our greatest treasure, which ought not to be delivered to the censure of the world. at the end of this book standeth this following

t known and praised among very old folks; so might perhaps our gaza be enlarged, or, at least, be better cleared. concerning minutum mundum, we found it kept in another little altar, truly more finer than can be imagined by any understanding man, but we will leave him undescribed until we shall be truly answered upon this our true-hearted fama. so we have covered it again with the plates, and set the altar thereon, shut the door and made it sure with all our seals. moreover, by instruction, and command of our rota, there are come to sight some books, among which is contained m (which were made instead of household care by the praiseworthy m.p. finally, we departed one from the other, and left the natural heirs in possession of our jewels. and so we do expect the answer and judgment of the

GOLDEN DAWN RITUALS ZAM18

of all that liveth, whose name is death and inscrutable, be thou favorable unto us in thine hour. and unto (state earthly name, from whose mortal eyes the veil of physical life hath fallen, grant that there may be the accomplishment of his/her true will" purify and consecrate the shells with n and o. step 9 walk the shell to the east so that it is facing west. leave it there and return to behind the altar faced east "i invoke thee by the divine name iao, thou great angel hru, who art set over the operations of this secret wisdom. strengthen and establish (state earthly name) in his/her search for the divine light. increase his/her spiritual perception so that he/she may accomplish his/her true will, and that thus, he/she may be enabled to rise beyond that lower self-hood which became as n

e operations of this secret wisdom. strengthen and establish (state earthly name) in his/her search for the divine light. increase his/her spiritual perception so that he/she may accomplish his/her true will, and that thus, he/she may be enabled to rise beyond that lower self-hood which became as nothing unto that highest self-hood which is the clear light of the spirit" step 10 go to the east of the altar. make the rose cross over the elements while vibrating the enochian spirit invocation. make qabalistic cross "for osiris onnophris who is found perfect before the gods hath said 'these are the elements of my body perfected through suffering, glorified through trial. the scent of the dying rose is as the repressed sigh of my suffering, and the flame-red fire as the energy of mine undaunte

master, o thou dweller of the invisible, like him, thou pilgrim of the ages, hast thou toiled. like him hast thou suffered tribulation. poverty, torture, and death hast thou passed through. they have been but the purifacation of the gold. in the alembic of thine heart, through the athanor of afflication, seek thou the true stone of the wise. step 13 the shells are walked forth to the place behind the altar facing east. members then return to the east facing west, leaving the shells behind the altar "come in peace, o beautiful and divine one, to a body glorified and perfected. herald of the gods, knowing his/her speech among the living! pass thou through every region of the invisible unto the place wherein thy genius dwelleth because thou comest in peace provided with thy wealth. dwell thou

nd honey and spice and all perfection! dwell therein with thy lord ynda forever" step 14 "o lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look thou with favor upon this pilgrim who is now before thee, and grant thine aid unto the highest aspirations of his/her soul, to the glory of the ineffable name" 5 step 15 slowly walk to the altar, visualizing the brilliance descend upon the image of the shell in the place of the neophyte behind the altar "i come in the power of light. i come in the light of wisdom. i come in the mercy of light, the light hath healing in its wings (state earthly name, i tell thee that as the light can manifest from the darkness, so by these rites shall the light descend unto thee. long hast thou d

scend upon his/her head, and teach him/her the value of self sacrifice so that he/she shrink not in the hour of trial, but that thus, his/her name may be written upon high and his/her genius stand in the presence of the holy ones in that hour when the son of man is invoked before the lord of spirits and his/her name in the presence of the ancient of days" step 23 go to the west facing east behind the altar "and now, in the name and the power of the divine spirit, i invoke ye, ye angels of the watchtowers of the universe, and charge ye by the divine names hwchy, hcwhy to guard this sphere of (state your earthly name/ osiris. keep far from him/her all evil and the unbalanced, that they penetrate not into his/her spiritual abode. inspire and sanctify him/her so that he/she may enter into the

GOLDEN DAWN RITUALS ZAM20

ead in the process of initiation rather than the mundane ego where little, if any initiating force can be projected and maintained. g.h. frater p.c.a. 7= 4 chief adept r.r. et. a.c. items needed! four elements: wine, bread and salt, rose, fire incenser! lotus wand! fire wand! cup! air dagger! earth pantacle! sigils for: layqpx, yatbc \ylara \yhla hwhy! banishing sword! incenser! large cauldron on the altar with fire burning in it! four watchtower tablets! tablet of union step 1 "hekas, hekas, este bebeloi" 3 face east, perform qabalistic cross, and perform the lesser banishing ritual of the pentagram, then, with the black end of the lotus wand, but holding by the white band, perform the lesser banishing ritual of the hexagram. perform the full lvx signs. step 2 advance to the altar without

ecret of the divine light" 5 step 11 pass to the northeast. take the lotus wand and say "the visible sun is the dispenser of light to the earth. let me, therefore, form a vortex in this chamber that the invisible sun of the spirit may shine thereunto from above" step 12 circumambulate with a thrice, saluting with 5=6 signs or sign of the rending of the veil as you pass the east. go to the west of the altar, face east, and perform the adoration to the lord of the universe "holy art thou lord of the universe. holy art thou whom nature hath not formed. holy art thou the vast and the mighty one, ruler of the light and the darkness" step 13 take the lotus wand by white band, perform invoking hexagram ritual of the supernals. with the spirit wheel, vibrate hyha, hy \yhla hwhy, and say "supernal

ll thee? in myself, i am nothing, in thee i am self, and exist in thy selfhood from nothing. live thou in me and bring me unto that self which is in thee. amen. i desire the attainment of the knowledge and conversation of my higher and divine genius, the summum bonum, true wisdom and perfect happiness, the power of true, inner alchemy" step 15 return to the west of the center altar. kneel west of the altar, and while aspiring strongly say "in the divine name iao i invoke thee, thou great avenging angel hua, to confirm and strengthen me in the path of the light. o messenger of the beloved one, let thy shadow be over me. thy name is death, it may be, or shame or love. 7 so when thou bringest me tidings of the beloved one, i shall not ask thy name. keep me steadfast in the path of rectitude a

shame or love. 7 so when thou bringest me tidings of the beloved one, i shall not ask thy name. keep me steadfast in the path of rectitude and self-sacrifice. confer upon me the power of discernment that i may choose between the evil and the good, and try all things of doubtful and fictitious seeming with sure knowledge and sound judgment" step 16 rise and project your astral form to the east of the altar. hold the lotus wand in the right hand, turn, face your body, take the left hand in the left hand of the astral and in both astral and physical say "hyha, hyha, hyha, hyha (vibrate and circulate by formula of the middle pillar. thou who dwellest in the boundless light, in whom only is being, who alone can say i am, beginner of movement, bestower of the gift of life in all things, thou wh

e east, i draw thee into my heart, o vision of the rising sun. thou dwellest in the place of the balance of the forces where alone is perfect justice. unbalanced mercy is but weakness, and unbalanced severity is cruelty and oppression. therefore, in the name of the motionless heart, i pass on unto that great altar whereon is sacrificed the body of my higher genius" step 24 pass to the cauldron on the altar. stand east of altar, facing west, and as you read, place the four elements of rose, wine, bread and salt, and incense from the censer, into the burning cauldron. say "o ynda, thou mighty and secret soul that is my link with the infinite spirit, i beseech thee in the name of hyha and in the tremendous name of strength through sacrifice hwchy, hcwhy, that thou manifest in me. manifest tho

GOLDEN DAWN RITUALS ZAM21

uriel, i cleanse thee through the power of earth (tosses a pinch of salt (circumambulates around the temple, starting in the east, sprinkling the salt around the circle while saying "stoop not down into that darkly splendid world, where in gloom, delighting in unintelligible images, a black ever rolling abyss ever espousing a body unluminous, formless and void" 5 chief adept (moves to the west of the altar of the universe and draws both invoking spirit pentagrams, active and passive, in the air with the spirit wheel in the center, vibrating "exarp, bitom, eheieh, hcoma, nanta, agla. in the sign of the head of the man (draws aquarius symbol. before us raphael. in the sign of the eagle (draws eagle symbol. behind us gabriel. in the sign of the lion (draws leo symbol. on our right michael. in

riel. in the sign of the lion (draws leo symbol. on our right michael. in the sign of the head of the ox (draws taurus symbol. and on our left auriel (second adept draws invoking pentagrams, of each element in each quarter using lotus wand, starting in the east) chief adept "for before us flames the pentagrams and behind us shines the six rayed star (perform the qabalistic cross (remaining behind the altar "prepared in body, mind and spirit, we now invoke thee ye great lords of the watchtowers of the universe. guard well this magic circle, and let no evil or impure spirit enter therein. strengthen and inspire us in this righteous and holy operation of the magic of light. keep far removed the evil and unbalanced so that we, who are weak, may be strong and may enter into and partake of the s

rose cross is the symbol of light to the spirit. let us, therefore, form a vortex in this chamber that we may attract the invisible sun within to illuminate the cross of gold and the rose of red (all form the vortex, with chief adept last in line (everyone resumes positions, chief adept moves to east and everyone performs the adoration to the lord of the universe (chief adept moves to the west of the altar of the universe) 6 invocation to the higher chief adept "procol oh procol, este profani. barlasti ompala. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. i invoke tahuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tahuti, lord of the gates of t

abode in the silence, unutterable wisdom, all light, all power, when the terrible word_ is uttered. and in the silence of the uttered word protect, defend, guard this temple and the holy order of the r.r. et a.c, all loyal subjects of the golden dawn in the outer and all those deemed helpless by a merciful adept of light (all adepts step out of the god forms and form a line behind chief adept at the altar of the universe) 1. chief adept 2. magus of fire 3. magus of water 4. third adept 5. fourth adept 6. all others 7. second adept all "i am frater/soror_ of the r.r. et a.c, loyal adept and subject unto the infinite mercy and power of light (cuts self "in the name of the vast and mighty one, in the name of all the gods who symbolically stand guard around this temple and order, in the name

and mighty one, in the name of all the gods who symbolically stand guard around this temple and order, in the name of elohim gibor, the mighty and terrible one, i shed this blood as a symbol of the blood that must not be shed by those who would interpose against my will and service to divine light (returns to position (when all have finished the invocation and the cutting, all adepts move around the altar of the universe and touch the sword that is held up high while saying in unison) 13 all "you who would destroy me, be thou destroyed! you who would desecrate this temple or order by intentional acts of malice, be thou desecrated! by all the forces and powers invoked here this day, and by the power of the blood of the rose, as it is desired, so shall it be (all move back to original posit

GOLDEN DAWN RITUALS ZAM22

the name of twabx hwhy and in the name of \yhla, i compel and command ye, ye spirits of o, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge and empower this magical talisman of cmc. 5 a invocation step 1 facing east, perform the qabalistic cross and the supreme invoking ritual of a. close with the analysis of the keyword. step 2 return to the altar so that the altar is between the operator and the previously ascertained position of cmc. recite the following: o thou divine one who dwellest in the majesty and beauty of trapt the sixth sephira, tudw hwla hwhy look upon me, i beseech thee, as i perform this consecration ceremony. let a ray from thy holy perfection descend upon me, to awaken within my being that which shall prove a chan

, laykn, and under the mastery of laykn, the spirit of the sun, trws, from their abode in cmc that life, power and spirit may be imparted to this talisman to the end that i may be able to perform the great work and that i may be better enabled to aid my fellow human beings. may the powers of a and the holy one, blessed be he, witness my pledge. step 9 place the talisman on the white triangle upon the altar. stand west of the altar and face east. say: o ye powers of trapt which i have now invoked within this temple, know that all is now in readiness to duly and completely consecrate this talisman of a. i call upon ye now, ye powers of trapt, to aid me with your might and power that i may cause the great angel lakym to give life and strength to this creature of talismans, and that under the

f a. i call upon ye now, ye powers of trapt, to aid me with your might and power that i may cause the great angel lakym to give life and strength to this creature of talismans, and that under the direction of laykn, which is fully and 8 completely in conformity with my will, the spirit of a, trws, may empower and fortify this a talisman in the name of tudw hwla hwhy! step 10 go now to the east of the altar between the pillars and face west. place your left hand upon the talisman, and hold your sword erect over it (pommel down, blade up. say: hwchy, thou who art the spirit of c, manifest, i invoke thee in and by the name of hyha and hwhy. i beseech thee to manifest unto me the light of perfection and the self sacrifice of my soul in beauty and harmony which is trapt. may my spiritual nature

mula of middle pillar, tudw hwla hwhy, and circumambulate thrice and return to your position. say: i do potently conjure and exorcise thee to charge this talisman, thou intelligence laykn. step 8 lift up the talisman, and remove veil, leaving the cord underneath. exclaim loudly: light! creature of talismans, long hath thou dwelt in darkness, quit the night and seek the day. step 9 replace it upon the altar in the triangle. hold pommel of sword immediately over it. say: by all the names, powers and rites already rehearsed, i conjure upon the power and might irresistible. khabs om pekht, knox om pax. light in extension. as the light hidden in the darkness can manifest there from, so shall thou become irresistible. step 10 pause, and then invoke ra as follows, utilizing the ra god form as wel

GOLDEN DAWN RITUALS ZAM24

and announce that the password is abrogated" hierophant (passes to the northeast, raises his wand, and faces west "in the name of the lord of the universe, who works in silence and whom naught but silence can express, and by command of the very honored hierophant, i proclaim that the autumnal equinox is here and that the password_ is abrogated (kerux returns to place. members stand facing toward the altar and follow the officers in making the signs toward it) hierophant "let us consecrate according to ancient custom, the return of the equinox" hierophant "light" hiereus "darkness" hierophant "east" hiereus "west" hierophant "air" hiereus "water" hegemon (knocks "i am the reconciler between them. all make the neophyte sign toward the altar" dadouchos "heat" stolistes "cold" dadouchos "sout

urn of the equinox" hierophant "light" hiereus "darkness" hierophant "east" hiereus "west" hierophant "air" hiereus "water" hegemon (knocks "i am the reconciler between them. all make the neophyte sign toward the altar" dadouchos "heat" stolistes "cold" dadouchos "south" 3 stolistes "north" dadouchos "fire" stolistes "water" hegemon (knocks "i am the reconciler between them. all make signs toward the altar" hierophant "one creator" dadouchos "one preserver" hiereus "one destroyer" stolistes "one redeemer" hegemon (knocks "one reconciler between them. all make signs toward the altar (done) hierophant (goes to the west of the altar "with the password_ i lay down my sceptre (takes rose from the altar and returns to his place) hiereus (passes directly to the altar and lays down his sword "with

listes "one redeemer" hegemon (knocks "one reconciler between them. all make signs toward the altar (done) hierophant (goes to the west of the altar "with the password_ i lay down my sceptre (takes rose from the altar and returns to his place) hiereus (passes directly to the altar and lays down his sword "with the password_ i lay down my sword (picks up cup) hegemon (comes directly to the east of the altar and lays down sceptre "with the password_ i lay down my sceptre (hegemon remains standing east of the altar) kerux (comes direct to the altar, hands his lamp to the hegemon, and lays down his wand "with the password_ i lay down my lamp and wand (kerux returns to place. hegemon returns to place also, taking the lamp of the kerux) stolistes (comes around by the east to the south to the wes

ltar and lays down sceptre "with the password_ i lay down my sceptre (hegemon remains standing east of the altar) kerux (comes direct to the altar, hands his lamp to the hegemon, and lays down his wand "with the password_ i lay down my lamp and wand (kerux returns to place. hegemon returns to place also, taking the lamp of the kerux) stolistes (comes around by the east to the south to the west of the altar and puts down cup "with the password_ i lay down my cup (takes the paten of bread and salt and returns to place) dadouchos (dadouchos comes direct to the altar and lays down censer "with the password_ i lay down my censer (dadouchos takes the red lamp from the altar and returns with the sun to his place) 4 (kerux passes to the northeast to begin his circumambulation. kerux moves to the e

grade" kerux (kerux passes to the north and faces the stolistes "all face north" stolistes (turns to the north, holding the paten on high "let us adore the lord of the universe. holy art thou, lord of the earth, which thou hast made for thy footstool (makes a cross with the paten) all give zelator grade sign or the sign of your grade" kerux (passes around the temple to his place "all face toward the altar" hegemon (stands east of the altar, facing west, and holding the lamp of the kerux on high) let us adore the lord of the universe. holy art thou, who art in all things, in whom are all things. if i climb to heaven, thou art there, and if i go down to hell, thou art there also. if i take the wings of the morning and flee unto the uttermost parts of the sea, even there shall thy hand lead

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

e than 1200 years, a hybrid society had formed out of intermingled maya and toltec elements. this society was by no means exceptional in its addiction to cruel and barbaric ceremonies. on the contrary, all the great indigenous civilizations known to have flourished in mexico had indulged in the ritualized slaughter of human beings. slaughterhouses villahermosa, tabasco province i stood looking at the altar of infant sacrifice. it was the creation of the 3 friar diego de landa, yucatan before and after the conquest (trans, with notes by william gates, producci n editorial dante, merida, mexico, 1990, p. 71. graham hancock fingerprints of the gods 102 olmecs, the so-called mother-culture of central america, and it was more than 3000 years old. a block of solid granite about four feet thick

ial dante, merida, mexico, 1990, p. 71. graham hancock fingerprints of the gods 102 olmecs, the so-called mother-culture of central america, and it was more than 3000 years old. a block of solid granite about four feet thick, its sides bore reliefs of four men wearing curious head-dresses. each man carried a healthy, chubby, struggling infant, whose desperate fear was clearly visible. the back of the altar was undecorated; at the front another figure was portrayed, holding in his arms, as though it were an offering, the slumped body of a dead child. the olmecs are the earliest recognized high civilization of ancient mexico, and human sacrifice was well established with them. two and a half thousand years later, at the time of the spanish conquest, the aztecs were the last (but by no means

n sent out other birds, of which only the hummingbird came back, with a leafy branch in its beak. with this sign that the land had begun to renew itself, and the dove came in to him in the evening; and, lo, in her mouth was an olive leaf plucked off; so noah knew that the waters were abated from off the earth. and noah went forth. and builded an altar unto the lord, and offered burnt offerings on the altar. and the lord smelled the sweet savour. 8 maya history and religion, p. 332. 9 sir j. g. frazer, folklore in the old testament: studies in comparative religion, legend and law (abridged edition, macmillan, london, 1923, p. 107. graham hancock fingerprints of the gods 188 tezpi and his family went forth from their ark, multiplied and repopulated the earth. 10 memories of a terrible flood

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

cal symbol of man's monadic nature aboye lil. it should be used by you to define the limits of your magical operations. acirde, usually green, is drawn on the floor around yourself. divine mames and appropriate symbols, such as the magical formulas, described later in this manual, are used to strengthen the cirde. lamps or candles can be used outside the circle to ward off the forces of darkness. the altar. an altar is usually placed within the de. it symbolizes the foundation of your work. the altar should be foursquare to symbolize the stable basis of the magick to be used as well as your fixed will. the altar can be made of either oak (rigidity) or acacia (resurrection. the wand. this is the most important of the magical instruments. the wand symbolizes your magical will as 54 well as y

rcise below can be practiced at any time to prepare you for this encounter, but it must be done on a regular basis for best results. step 1. set aside a special chamber or area to be used only for this exercise. there should be no windows or distractions of any kind. suspend a magical lamp with red glass from the ceiling and use it to burn olive oil. beneath the lamp set up your magical altar. on the altar place a copy of the watchtower tablets that you have made yourself, and your magical weapons including a wand made by yourself 247 247 from almond or hazel wood. step 2. hold your talisman of iliatai in your left hand. step 3. hold your magical wand in your right hand and consecrate the chamber or area. invoke the elements with the invoking pentagrams and hexagrams in the order fire, air

dragon of justice whose numbers are 308 and 302. this dragon is closely relatd to onizimp, a governor of the 23rd aethyr, tor the following ritual should be conducted to charge your magick square of vovin into a powerful talisman. step 1. make your own magick square of vovin. step 2. wear a black robe. consecrate a circle. place your 268 magick square, wand, sword, cup and pantacle before you on the altar. step 3. hold your pantacle in both hands before you, face the magick square and say, mordialhktga (moh-ar-dee-ah-leh-hehkeh-tehgah) ikzhikal (ee-keh-zod-hee-kal) while repeatedly vibrating the word nanta, visualize the power of earth being transferred in the form of a black ray from your pantacle into the magick square of vovin. maintain this until the magick square appears black from t

orth and take away my limitations. balt (bah-leh-teh) za-tol (zodah-toh-leh) lama babalon (lah-mah bah-bah-loh-en) while vibrating the name doziaal, know all of your selfimposed restrictions to be given over to this governor of tex. meditate for a few moments on the significance of your limitations being expressed in the waters of the western regions of tex. part 6. place your sword before you on the altar. with empty hands outstretched before you, say, by the power of baltoh spoken seven times, i have gained mastery over tex. by the power of the word of taoagla i rise above the forces of karma. by the power of the word of gemnimb, i rise above the forces of desire. by the power of the word of aduorp, i rise above the forces of ignorance. by the power of the word of doziaal, i rise above t

tiatory processes that are encountered in the 18th aethyr, zen, and will invoke the strong masculine current that pervades the vault of zen. al l enochian name s and phrases must be vibrated properly during the execution of this ritual. part 1. preparation. wear your black robe. charge your talismans for mzkzb, vovin, ivitdt, vrelp, ztztzt and iliatal place your cup, pantacle, sword and dagger on the altar before you. also place there a talisman for each of the four watchtowers that you charged yourself. lastly, charge a talisman of the magick square of amma. hold your wand in your right hand and consecrate a circle wi th the bani shing ri tual s o f the pentag ram and hexagram. part 2. face the watchtower of earth in the north with the talisman of mzkzb in your left hand and your sword in

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ition' weme ma n' am sonntig vor sonna nufgang e nuhhldttlets chlee (clover) ine schue ina thued, ond mit dem schue i d'chiiacha god (goes to church, so sieht ma's, wenn e hiix d'inen ist: die wo bonder for sitzid (sit hind foremost) sond hiixa' also, whoever at christmas matins stands on a footstool of nine sorts of wood, can tell all the witches in the congregation: they all turn their backs to the altar. but the witches can see him too, and woe to him if they get hold of him after' service; he is a dead man, unless he has provided himself with something to tempt their cupidity, which he must keep throwing out bit by bit (as in ancient legend the pursued scatter rings and gold before the pursuing foe, and while they are picking it up, run as fast as he can, till his home receives him. a

beasts point out a place for building on, it was often thought necessary to immure live animals, even men, in the foundation on which the structui'e was to be raised, as if they were a sacrifice offered to earth, who bears the load upon, 1142 superstition. hev: by this iuliuman rite they hoped to secure immovable stability or other advantages. danish traditions tell of a iamb being built in under the altar, that the church might stand unshaken; and of a live horse being buried in every churchyard, before any corpse was laid in it (p. 841. both lamb and horse occasionally shew themselves in church or churchyard, and the apparition betokens a death (tliiele 1, 136-7. even under other houses sivine and fowls are buried alive (1, 198, superst. i, 472 says, a long spell of good weather can be b

nt, partly by 1 haupt's zeitbchr. 1, 113--1. eociucfort sub v. mal. 11g4 sicknesses. way of cure, partly to ascertain if tlie malady were growing or abating. we miglit even quote the bible under this head, 1 kgs 17, 21. 2 kgs 4, 34, where elijah and elisha measure themselves over the lifeless child, and thereby restore him to life. and the practice of measuring the limhs when handing tapers up to the altar (dint. 2, 292) is worth considering, though it is supposed rather to keep away coming evils. in the bihtebuoch p. 46 the question is asked' ob du ie geloubetost an hecse und an lachenerin und an segenerin, und ob du ta3te daz si dir rieten (got them to advise thee? und ob dii ie gesegnet oder gelachent wurde oder gemezen wurde, und ob di\ ie bekort wurde' in ls. 3, 9 a woman, wishing to

wn, so ploughing is here preceded by sacrificial rites. sods are cut out from the four corners of the field, oil, honey and barm, milk of each sort of cattle, some of every kind of tree (except hard wood, i.e. oak and beech, ka. 506, and of all name-known herbs (save burs) are laid on the sods, and holy water sprinkled; then the' four turfs' are carried into church, the green side being turned to the altar, four masses are said over them, and before sunset they are taken back to their places in the field. and now the spells are spoken; unknown seed is bought of beggar- men (conf. p. 1138, and placed on the plough, another spell is recited, and the first furrow ploughed with a' hail earth, mother of men' etc. then meal of every hind is taken, a large loaf kneaded with milk is baked and laid

GRIMOIRE OF TURIEL

st upon bread and water and humble thyself before almighty god. watch and pray all night before the work. and on the day before draw the lines of the circle in a fair place. and let the diameter of the circle be 9 feet. wash thyself the same day quite clean. make the pentacles forthwith and provide the other things necessary, with incensing. then being clothed in pure vestments and having covered the altar and lighted the candies begin about half an hour before sunrise on the day assigned for the work and say with great devotion as follows: first morning prayer: almighty and most merciful father i beseech thee that thou wilt vouchsafe favourably to hear me at this time whilst i make my humble prayer and supplication unto thee. i confess unto thee o lord thou hast justly punished me for my

HAMIL THE ROSICRUCIAN SEER

her condition one of the most exalted. at the request of her father, who is one of the most eminent artists in the country, i brought before herspiritualvision the shade of napoleon, whom she recognized at once, then byron and alexander the great; the experiment was192therosicrucianseererrand, he arose and kindled some spices on a sort of small altar in the midle of the room; he then walked round the altar for half an hour or so, muttering words, to them unintelligible; and having at length drawn three lines of chalk about the altar, and placed himself upright beside the flame, desired them to seek aseer,and he was ready to gratify them in all their desires. there were in the olden days whole schools of magicians here in europe, who could do nothing in this line without the intervention of

HELENA BLAVATSKY NIGHTMARE TALES

s of whom the second, sunahsepha, a virtuous young man, was himself alsopreparing to become a rishi. taking advantage of his poverty and thinking with good reason that a hungrystomach would be a more ready listener than a satisfied one, the crafty devarata made the father acquaintedwith his history. after this he offered him a hundred cows in exchange for sunahsepha, a substituteburnt-offering on the altar of the gods* others call him rishika and call king ambarisha, harischandra, the famous sovereign whowas a paragon of all the virtues. the virtuous father refused at first point-blank, but the gentle sunahsepha offered himself of his own accord,and thus addressed his father "of what importance is the life of one man, when it can save that of manyothers. this god is a great god and his pit

pushkara is also theproper name of a man, and the name of one of the seven sacred islands" in the geography ofthe hindus, the septa dwipa* varuni, goddess of heat (later goddess of wine) was also born of the ocean of milk. ofthe "fourteen precious objects" produced by the churning, she appeared the second andlakshmi the last, preceded by the chalice of anmita, the nectar which gives immortality. the altar was set up on the shore of the lake, the pyre was prepared and the crowd had assembled. after hehad laid his son on the perfumed sandal wood and bound him, ajigarta equipped himself with the knife ofsacrifice. he was just raising his trembling arm above the heart of his well-beloved son, when the boy beganto chant the sacred verses. there was again a moment of hesitation and supreme grie

an the prince rohita, devarata, who, pierced to the heart with the knife he haddirected against another, was burning as a sacrifice for his sin* a play upon words. rohit in sanskrit is the dame of the female of the deer, the hind, androhita means "red. it was because of his cowardice and fear of death that he was changed,according to the legend, into a hind by the gods. some little way apart from the altar, also lying stretched out, but on a bed of lotuses, peacefully sleptsunahsepha; and in the place on his breast where the knife had descended was seen to bloom a beautiful bluelotus. the pushkara lake, itself, covered a moment before with white lotuses, whose petals shone in the sunlike silver cups full of amrita's waters [the elixir which confers immortality, now reflected the azure of t

en, instead of losing in intensity by such division, it seemed to only grow the stronger. born with thepotentiality of the warmest family affection in me, the devotion for my sister was so great, that the thought ofburning that sacred fire of love before any idol, save that of herself and family, never entered my head. thiswas the only, church i recognized, the only church wherein i worshipped at the altar of holy family affection.in fact this large family of eleven persons, including her husband, was the only tie that attached me toeurope. twice, during a period of nine years, had i crossed the ocean with the sole object of seeing andpressing these dear ones to my heart. i had no other business in the west; and having performed this pleasantduty, i returned each time to japan to work and

HELENA BLAVATSKY THE KEY TO THEOSOPHY

the theosophical movement on the shoulders of the few devoted workers. each member ought to feel it his duty to take what share he can in the common work, and help it by every means in his power. q. this is but just. what comes next? a. no theosophist should place his personal vanity, or feelings, above those of his society as a body. he who sacrifices the latter, or other people's reputations on the altar of his personal vanity, worldly benefit, or pride, ought not to be allowed to remain a member. one cancerous limb diseases the whole body. q. is it the duty of every member to teach others and preach theosophy? a. it is indeed. no fellow has a right to remain idle, on the excuse that he knows too little to teach. for he may always be sure that he will find others who know still less than

HP LOVECRAFT A DARK LORE

ents were consumed in surveying the ruins just round the bend. it was the frye incident all over again, and nothing dead or living was found in either of the collapsed shells which had been the bishop house and barn. no one cared to remain there amidst the stench and tarry stickiness, but all turned instinctively to the line of horrible prints leading on towards the wrecked whateley farmhouse and the altar-crowned slopes of sentinel hill. as the men passed the site of wilbur whateley's abode they shuddered visibly, and seemed again to mix hesitancy with their zeal. it was no joke tracking down something as big as a house that one could not see, but that had all the vicious malevolence of a daemon. opposite the base of sentinel hill the tracks left the road, and there was a fresh bending an

nothing more. then everyone noticed a strangely unseasonable noise in the deep valley behind, and even in the underbrush of sentinel hill itself. it was the piping of unnumbered whippoorwills, and in their shrill chorus there seemed to lurk a note of tense and evil expectancy. earl sawyer now took the telescope and reported the three figures as standing on the topmost ridge, virtually level with the altar-stone but at a considerable distance from it. one figure, he said, seemed to be raising its hands above its head at rhythmic intervals; and as sawyer mentioned the circumstance the crowd seemed to hear a faint, half-musical sound from the distance, as if a loud chant were accompanying the gestures. the weird silhouette on that remote peak must have been a spectacle of infinite grotesquen

away came the frantic barking of dogs. the change in the quality of the daylight increased, and the crowd gazed about the horizon in wonder. a purplish darkness, born of nothing more than a spectral deepening of the sky's blue, pressed down upon the rumbling hills. then the lightning flashed again, somewhat brighter than before, and the crowd fancied that it had showed a certain mistiness around the altar-stone on the distant height. no one, however, had been using the telescope at that instant. the whippoorwills continued their irregular pulsation, and the men of dunwich braced themselves tensely against some imponderable menace with which the atmosphere seemed surcharged. without warning came those deep, cracked, raucous vocal sounds which will never leave the memory of the stricken gro

nderable menace with which the atmosphere seemed surcharged. without warning came those deep, cracked, raucous vocal sounds which will never leave the memory of the stricken group who heard them. not from any human throat were they born, for the organs of man can yield no such acoustic perversions. rather would one have said they came from the pit itself, had not their source been so unmistakably the altar-stone on the peak. it is almost erroneous to call them sounds at all, since so much of their ghastly, infra-bass timbre spoke to dim seats of consciousness and terror far subtler than the ear; yet one must do so, since their form was indisputably though vaguely that of half-articulate words. they were loud- loud as the rumblings and the thunder above which they echoed- yet did they come

lables that had poured thickly and thunderously down from the frantic vacancy beside that shocking altar-stone, were never to hear such syllables again. instead, they jumped violently at the terrific report which seemed to rend the hills; the deafening, cataclysmic peal whose source, be it inner earth or sky, no hearer was ever able to place. a single lightning bolt shot from the purple zenith to the altar-stone, and a great tidal wave of viewless force and indescribable stench swept down from the hill to all the countryside. trees, grass, and under-brush were whipped into a fury; and the frightened crowd at the mountain's base, weakened by the lethal foetor that seemed about to asphyxiate them, were almost hurled off their feet. dogs howled from the distance, green grass and foliage wilte

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

as a symbol of conquest over the old gods and beings of th, and as a sign of leadership in mnar. but on the night after it was set up in the temple, a terrible thing must have happened, for weird lights were seen over the lake, and in the morning the people found the idol gone and the high-priest taran-ish lying dead, as from some fear unspeakable. and before he died, taran-ish had scrawled upon the altar of chrysolite with coarse shaky strokes the sign of doom. after taran-ish there were many high-priests in sarnath but never was the sea-green stone idol found. and many centuries came and went, wherein sarnath prospered exceedingly, so that only priests and old women remembered what taran-ish had scrawled upon the altar of chrysolite. betwixt sarnath and the city of flarnek arose a carav

ed gods themselves sate on the ivory thrones. and up unending steps of zircon was the tower-chamber, wherefrom the high-priests looked out over the city and the plains and the lake by day; and at the cryptic moon and significant stars and planets, and their reflections in the lake, at night. here was done the very secret and ancient rite in detestation of bokrug, the water-lizard, and here rested the altar of chrysolite which bore the doom-scrawl of taran-ish. wonderful likewise were the gardens made by zokkar the olden king. in the center of sarnath they lay, covering a great space and encircled by a high wall. and they were surmounted by a mighty dome of glass, through which shone the sun and moon and planets when it was clear, and from which were hung fulgent images of the sun and moon

INVOCATION OF THE ADVERSARY

iblis, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and self-deification. there are two primary faces of the adversary. the celebrant may construct as mask of two sides, which shall be placed upon the center of the altar. one- the fallen seraph lucifer, the angelick essence of the black flame, the very source of our wisdom, being and becoming. two the seraph of flame, the djinn iblis of fire, daemon of the blackened flame, serpent beast dragon wolf goat. satanas is the devil-cloaked initiator of the path of the wise, those who laugh at the warnings of a cringing society. robe thyself in crimson, the colo

IRISH WITCHCRAFT AND DEMONOLOGY

mbstone of one of her ancestors, jose de keteller, who died in 128, is preserved at s. mary's church; the inscription is in norman-french and the lettering is lombardic. the lady in question must have been far removed from the popular conception of a witch as an old woman of striking ugliness, or else her powers of attraction were very remarkable, for she had succeeded in leading four husbands to the altar. she had been married, first, to william outlawe of kilkenny, banker; secondly, to adam le blund of callan; thirdly, to richard de valle--all of whom she was supposed to have got rid of by poison; and fourthly, to sir john le poer, whom it was said she deprived of his natural senses by philtres and incantations. the bishop of ossory at this period was richard de ledrede, a franciscan fri

ck art, as instanced in the custom known as "burying the sheaf" comes from co. louth. the narrator states that details are difficult to obtain, at which we are not surprised, but from what p. 247 he has published the custom appears to be not only exceedingly malignant, but horribly blasphemous. the person working the charm first goes to the chapel, and says certain words with his (or her) back to the altar; then he takes a sheaf of wheat, which he fashions like the human body, sticking pins in the joints of the stems, and (according to one account) shaping a heart of plaited straw. this sheaf he buries, in the name of the devil, near the house of his enemy, who he believes will gradually pine away as the sheaf decays, dying when it finally decomposes. if the operator of the charm wishes hi

ISIS UNVEILED

dea of the liaot, the upright phallus "the westem tower of st. paul's cathedral, london" saya the author of the roncnidana "is one of the double liihoi placed always in front of every temple. christian as well as heathen' moreover, in all christian churches "particularly in prot- estant churches, where they figure most conspicuou, the two tables of stone of the mosaic dispensation ore placed over the altar, side by side, as a united stone, the tops of which are rounded. the right stone is mascuiine, the left jeminine" therefore neither catholics nor protes- tants have a right to talk of the 'indecent forms' of heathen monuments, so long as they ornament their own churches with the symbols of the tjng ftm and yoni, and even write the htws of th r god upon them. another detail not redounding

was situated tophet, a place where a fire was perpetually kept for sanitary purposes. the prophet jeremiah informs us that the israehtes used to sacrifice their children to moloch-hercules on that spot; and later we find christians quietly replacing this divinity by their god of mercy whose wrath will not be appeased, unless the church sacrifices to him her unbaptized children and sinning sons on the altar of 'eternal danmation! whence then did the divines learn so well the conditions of hdl, as 16. ckipt. dc, il p. 233. 17. mallet: northern antiquttitt, p. ms. digitizecoy google 12 kis unveiled actually to divide its tonnoits into two idiida, tbe poena damni and poena m u, tbe former being tbe privation of tbe beatific vinon; tbe latter tbe ettmal petiu in a lake of fire (aid brivubmef if

confesses having practised it himself* aye; but the clergy called it tortea tanctonttn, when it was th^ who practised it; while the aortes jtrasneatinae, succeeded by the torie* hamericae and larua virplianae, were abominable healaenimt the worship of the devil, when used by any one else. gregory de tours informs us that when the clergy resorted to the tortet their custom was to lay the bible on the altar, and to pray the lord that he would discover his will, and disclose to them futurity in one of the verses ra the book* gilbert de nogent writes that in bis days 31. vidt the title-pa zeit. berlin. 1830. th- oer^uai reformalum, by f. bbrham, london, 32. lord coke: 3 iiutittdtt. fol 44. 33. bpufle ii to 34. flutotn dm frun, lb s. grtfohv, mjim (b rntr. ii, 37; v, 14. etc: digitizecoy googl

and vho practised fortune-telling by the holy-book lots; and the joint complaint of the clergy against de gar- lande, their bishop at orleans, and addressed to pope alexander m, concludes in this manner "let your apostolical hands put on strength to atrip naked the iniquily of this man, that the curse prognosticated cm the d^t of his consecration may overtake him; for the gospels being opened on the altar according to ciutom, the first words were; and tiu young man, uaring ati linen doth, fied from them tiaked* why then roast the lay magicians and consulters of books, and canchiize the ecclesiastics? simply because the medieval as well as the modem phenomena' manifested through laymen, whether produced throu^ occult knowledge or happening independently, upset the daims of both the catholi

d in a sanctuary of the temple of aagartha, whose brahmdtma alone held the keys. he also bore upon his tiara two crotted keyt supported by two koeeting brfihmanas, symbol of the precious depo t of which he had the keeping. this word and this triangle were engraved upon the tablet of the ring that this religious chief wore as one of the signs of his dig- nity; it was also framed in a golden sun on the altar, where every morn- ing the supreme pontiff ofifered the sacrifice of the actrvarwdha, or sacrifice to all uie forces of nature* 47. it ia the tnditioiw] pdicy of the cooi^ o( cvdiuls to elect, whenever practicable, the new pope from among the oldest the hierophuit of the bleusinia wu likewise iwsya an
JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ans ignem, ut illis dignam vetere gloris majoremque monumentis fortitudinem inspirarent. q. curtius, l. iv. c. 13. whether it was that any fire proceeded from god, and burnt up the oblation in the first sacrifices, as some ingenious men have have conjectured, we know not. it is certain that in t solomon s temple. 55 after ages this was the case. we are sure that a fire from the lord consumed upon the altar the burnt-offering of aaron (leviticus ix. 24; and so it did the sacrifice of gideon, both the flesh and the unleavened cakes (judges vi. 21. when david built an altar unto the lord, and offered burnt -offerings and peace-offerings, and called upon the lord, he answered him from heaven by fire, upon the altar of burnt-offerings (1 chronicles xxi. 26. the same thing happened at the dedica

he symbol of god s presence, and they worshipped god in, or by, fire. from the assyrians, or chaldeans, or persians, this worship was propagated southward among the egyptians, and westward among the greeks; and by them it was brought into italy. the greeks were wont to meet together to worship in their prytamia, and there they consulted for the public good; and there was a constant fire kept upon the altar, which was dignified by the name of vesta by some. the fire itself was properly vesta; and so ovid: nec te aliud vestam, quam vivam intelligere flammam. 56 the rosicrucians. the prytaneia were the atria of the temples, wherein a fire was kept that was never suffered to go out. on the change in architectural forms from the pyramidal (or the horizontal) to the obeliscar (or the upright, or

our speculations tend to the same conclusion. one day, it is a discovery of cinerary vases; the next, it is etymological research; yet again, it is ethnological investigation; and, the day after, it is the publication of unsuspected tales from the norse: but all go to heap up the proofs of our consanguinity with the peoples of history, and of an original general belief, we might add. what meaneth the altar, with its mysterious lights? what mean the candles of the catholic worship, burning even by day, borne in the sunshine, blazing at noon? what meaneth this visible fire, as an element at mass, or at service at all? wherefore is this thing, light, employed as a primal witness and attestation in all worship? to what end, and expressive of what mysterious meaning, surviving through the chang

d starry ranks of the columned wax, or in rows of bossy cressets, intertwine and congregate the perfumed flames as implying the tradition eldest of time! what meaneth, in the papal architectural piles, wherein the ghostly fire is enshrined, symbolic real fire, thus before the high altar? what speak those constellations of lights? what those silvery stars of annunciation? what signifieth fire upon the altar? what gather we at all from altars and from sacrifice, the delivering, as through the gate of fire, of the first and the best of this world, whether of the fruits, whether of the flocks, whether of the primal and perfectest of victims, or the rich spoil of the world-states? what mean the human sacrifices of the heathen; the passing of the children through the fire to moloch; the devotion

r head, adopted it in another form, and substituted his own f the rosicrucian system. 187 head, in profile, as the palladium, or talisman, for his neworder of the legion of honour. the saffron robe of hymen is of the colour of the flame of fire. the bride, in ancient days, was covered with a veil called the flammeum; unless made under this, no vow was considered sacred. the ancients swore, not by the altar, but by the flame of fire which was upon the altar. yellow, or flame-colour, was the colour of the ghebers, or guebres, or fire-worshippers. the persian lilies are yellow; and here will be remarked a connection between this fact of the yellow of the persian lilies and the mystic symbols in various parts of our book. mystic rites, and the symbolical lights, which mean the divinity of fire

KETAB E SIYAH

u of tomorrow's promise though they told nor saw what came and, by merciful blindness, were spared that knowledge that weighed heavy on my heart. at the city's centre rose high the ziggurat upon the pinnacle of which was built the temple were libations were poured out to flow through soil and stone to the founts of chadel. with the borrowed light of the sun shone the gilded dome beneath which was the altar, carved of marble with deep grooves to bear away libations of wine and milk and blood. 260 the southern steps i ascended to the height, flanked on each side by a figures of stone, heroes of the city and beasts of natural and strange aspect. thus came i to the southern temple gate. the height of three men were the double doors that closed the portal and cut from cedar, made bright with de

. upon its right a she-manticore, carved of red stone, standing for ishtar and upon the left flank sat a weir-wolf of sable rock, for baalzebub, twin demiurges in the first crafting of the race. each sat upon its haunches looking outward down the steps that led up to the gates. throwing open the gates i passed inward where utanapishtim stood within, having entered from the northern portal, before the altar with a bowl of wine, pouring out in sacrifice to ishtar that the year's harvest might be most copious. for a moment i remained hidden from human sight lest i disturb the devotions of the king. yet when the prayer was then complete and the altar made wet with red liquor, 261 then did i cast off the cloak of midnight by which i was concealed from the king and walked with purpose to stand b

ing out in sacrifice to ishtar that the year's harvest might be most copious. for a moment i remained hidden from human sight lest i disturb the devotions of the king. yet when the prayer was then complete and the altar made wet with red liquor, 261 then did i cast off the cloak of midnight by which i was concealed from the king and walked with purpose to stand before him a little distance beyond the altar's southern side. dressed in green robes was utanapishtim and at his belt hung that great mace that had broken open lamech's skull upon the battle's field. tied into braids were his beard and long hair and his eyes flashed with fire. i bowed low before the king of men as he had bowed before the altar. with a regal voice he intoned and questioned me and my presence there "who are you that

d be lost to men. thus do i say to you again make ready the fleet and summon to yourself the greatest of your companions, magicians, knights and princes that the race of nephilim may be born again after they have been swept away by heaven. this you must do and swiftly 267 or it may not be done at all" now utanapishtim bowed his head and acknowledged the wisdom of my counsel. he turned from me and the altar and went from the ziggurat to give command to his admirals. thus the navy set to their toil and made ready for long voyage seven ships, fine and firm. high were their masts, of cedar, and painted with dragon faces were the prows. the white sails, filled with wind, bore bright the temple's seal and the hulls were made splendid with gold. beneath the waters brazen beaks reflected sunlight

of him shall be my nation and are sacred not shedim or nephilim may conquer them and you shall not seek to take them back. you must give to me as a payment isaac and his children and they shall be unconquered on the earth. the second payment is a harder one though i am sure that you shall pay it. if i am to be denied isaac 301 as the burnt offering of abraham then you must take isaac's place upon the altar. as he would have burnt so shall satan burn upon the altar. this is what i demand if you are to spare isaac" adonai yahweh spoke so to me and even in that moment i knew that the love which i had called upon was not now sacred unto him yet for me was it still some treasure worth preserving and for it would i give up much. thus did i bow my head before heaven's gates and accede to the tyra

KNOWLEDGE LECTURE FIVE

8th path. on the sides of the pyramid are the hebrew names of the elements. on the apex is the word eth, meaning essence and on the base is the word olam, meaning world. the next badge is the calvary cross of ten squares admitting to the path of peh, mars, the 27th path. the ten squares are referred to the ten sephiroth in balanced disposition. it is also the opened out form of the double cube of the altar of incense. another badge is the hegemon s cross admitting to the grade of philosophus. this cross embraces tiphareth, netzach, hod, and yesod resting upon malkuth. this cross also refers to the 6 sephiroth of microprosopus and is the opened out form of the cube. finally we have the symbol of venus on the tree of life it embraces all ten sephiroth on the tree. it is a fitting emblem of t

KNOWLEDGE LECTURE THREE

is referred to kether. chiah- is referred to chokmah. neschamah- is referred to binah. the three classes of hebrew letters the sepher yetzirah divides the hebrew alphabet into three classes of 3, 7, and 12 letters. three mothers wma seven doubles trpkdgb twelve singles qxisnlyeczvh the holy place of the temple embraces the symbolism of the 22 letters. the table of shew-bread, the single letters. the altar of incense are the three mother letters. astral spirits are those belonging to the astral plane. such are false and illusionary forms, shells of the dead, and ghosts and phantoms, that are occasionally seen in s ances. elemental spirits are those belonging to the nature of the elements; some are good and some are evil. an angel is a pure and high spirit of unmixed good in office and func

KNOWLEDGE LECTURE TWO

ic signs of the zodiac and are thus symbolized and attributed: kerub of air man aquarius kerub of fire lion leo kerub of earth bull taurus kerub of water eagle scorpio tetragrammaton means 'four-lettered name' and refers to the unpronounceable name of god symbolized by 'jehovah. the laver of water of purification refers to the waters of binah, the female power reflected in the waters of creation. the altar of burnt offering for the sacrifice of animals symbolizes the qlippoth, or evil demons of the plane contiguous to and below the material universe. it points out that our passions should be sacrificed. the qlippoth are the evil demons of matter and the shells of the dead. the altar of incense in the tabernacle was overlaid with gold. ours is black to symbolize our work which is to separat

aths are bound together by the serpent of wisdom. it unites the paths but does not touch any of the sephiroth, which are linked by the flaming sword. the flaming sword is formed by the natural order of the tree of life. it resembles a flash of lightning. together the sephiroth and the twenty-two paths form the 32 paths of the sefer yetzirah, or book of formation. the two pillars on either side of the altar represent: active: the white pillar on the south side. male. adam. pillar of light and fire. right kerub. metatron. passive: the black pillar on the north side. female. eve. pillar of cloud. left kerub. sandalphon. the second meditation let the zelator meditate on a straight line. let him take a ruler or pencil and by moving it a distance equal to its length, outline a square. having don

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ion has been given with regard to certain higher degrees. c. w. l. contents foreword author's preface chapter i introductory personal experience. egyptian evidences. preservation of rituals and symbols. the egyptian outlook. the hidden work. the egyptian race. the grand lodges. the ordinary lodges. the history of masonry. chapter ii the lodge form and extension. orientation. the celestial canopy. the altar. pedestals and columns. orders of architecture. meaning of the three columns. the pillars of the porchway. chapter iii the fittings of the lodge the ornaments. the mosaic pavement. the indented border. the blazing star. the furniture. the movable jewels. the immovable jewels. chapter iv preliminary ceremonies the co-masonic ritual. the procession. the apron. the ceremony of censing. ligh

he greek philosophers, the glorified body in which the soul of man dwells in the subtle invisible world. bro. wilmshurst in the meaning of masonry also interprets the canopy as the aura of man, which is surely more reasonable than to suppose with dr. mackey that because the early brn. met on the highest hills and in the lowest vales this symbol must refer to the over-arching vault of heaven. 104. the altar 105. the altar should be in the middle of the square nearest to the r. w. m, though this differs in different obediences. in the grand lodge of england working there is generally no altar at all, or at the most only an appendage to the master fs pedestal; so that when the candidate is taking the o. he kneels before the pedestal of the r. w. m. in some lodges the altar is a little east of

though this differs in different obediences. in the grand lodge of england working there is generally no altar at all, or at the most only an appendage to the master fs pedestal; so that when the candidate is taking the o. he kneels before the pedestal of the r. w. m. in some lodges the altar is a little east of the centre of the floor, and in others it stands in the middle of the floor. 106. on the altar, or close to it, or hanging above it in the middle of the eastern square, there is in co-masonic lodges a small light burning, usually enclosed in ruby-coloured glass. this light symbolizes the reflection of deity in matter, and it corresponds exactly to the light in catholic churches which burns always before the altar on which the host is reserved. 107. figure 2. 108. 109. mackey, in h

above it in the middle of the eastern square, there is in co-masonic lodges a small light burning, usually enclosed in ruby-coloured glass. this light symbolizes the reflection of deity in matter, and it corresponds exactly to the light in catholic churches which burns always before the altar on which the host is reserved. 107. figure 2. 108. 109. mackey, in his lexicon of freemasonry, speaks of the altar as: 110. the place where the sacred offerings were presented to god. after the erection of the tabernacle, altars were of two kinds, altars of sacrifice and altars of incense. the altar of masonry may be considered as the representative of both these forms. from hence the grateful incense of brotherly love, relief and truth, is ever rising to the great i am; while on it the unruly passio

stars represent the three lighted candles and the black dot the vacancy in the north, where there is no light. in our co-masonic lodges we follow the english custom of having the three candles beside the seats of the three principal officers, but they are still in the same relative positions. in this, as in other matters, there is no orthodoxy in masonry. 112. the symbol upon the eastern side of the altar is a circle bounded on the north and the south by two lines. in the centre there should be a point- the point within a circle round which a m.m. cannot err. the circle, as shown on the t c b c, is drawn the full size of the altar, so that it touches or almost touches the v.s.l. an explanation of this which is often given in lodge lectures is that as the circle is bounded by two lines, wh

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ster. the higher black masonry in the mysteries. white masonry in the mysteries. the stages of the occult path. the first three initiations. the fourth initiation. the fifth initiation and beyond. chapter iii the cretan mysteries the unity of the mysteries. life in ancient crete. the cretan race. recent discoveries in crete. worship in crete. the throne room. the three columns. models of shrines. the altar objects. various symbols. the statuettes. chapter iv the jewish mysteries the jewish line of descent. the jewish migrations. the prophets. the builders of k.s.t. the recasting of the rituals. the mingling of traditions. the transmission of the new rites. the essenes and the christ. kabbalism. the spiritualization of the temple. the loss of the divine name. chapter v the greek mysteries t

crypt in the palace of minos (see plate v, 1, following p. 50. of these crypts sir arthur evans says: 252. there is clear evidence, as shown below, that such pillared crypts fulfilled a religious function and stood in relation to a columnar shrine above. there can be little doubt that we have here the remains of an important sanctuary facing the inner sea gate of the palace(*op. cit, p. 404) 253. the altar objects 254. still further evidence of the masonic character of the minoan rites is shown by the remarkable objects found in the temple repositories in which were kept the different altar-objects connected with the ritual worship in the chamber of initiation. sir arthur evans has rearranged these objects on the altar ledge for which they were no doubt intended, and we show a reproduction

s found in the temple repositories in which were kept the different altar-objects connected with the ritual worship in the chamber of initiation. sir arthur evans has rearranged these objects on the altar ledge for which they were no doubt intended, and we show a reproduction of his arrangement in plate v, 2 (following p. 50. perhaps the most arresting feature is the marble cross in the centre of the altar. the cross with equal arms, or greek cross, as well as the latin cross and the swastika, are found repeatedly in connection with the minoan cult, and since in all ages the cross has symbolized either the mystery of creation and the descent of the divine life into manifestation, or else the mystic death and resurrection of the soul, we have here striking evidence that these conceptions we

and the swastika, are found repeatedly in connection with the minoan cult, and since in all ages the cross has symbolized either the mystery of creation and the descent of the divine life into manifestation, or else the mystic death and resurrection of the soul, we have here striking evidence that these conceptions were also at the base of the cretan mysteries. 255. on either side of the cross on the altar ledge the figures wear aprons, which were clearly of a ritual character, for they are not to be met with in ordinary cretan dress (see plate v, 3, following p. 50. the apron was evidently double, extending both in front and at the back, and differed in details in the case of the goddess and her priestess. it is possible, and in some respects even probable, that both female figures found

altar ledge the figures wear aprons, which were clearly of a ritual character, for they are not to be met with in ordinary cretan dress (see plate v, 3, following p. 50. the apron was evidently double, extending both in front and at the back, and differed in details in the case of the goddess and her priestess. it is possible, and in some respects even probable, that both female figures found on the altar are worshippers of the cross and the triple snake, in which case the different character of the two aprons may well denote a difference in the rank or degree of the wearers. evans expresses his opinion that the double aprons are of a ritual character(*op. cit, p. 503) 256. various symbols 257. there were also some lesser religious symbols and objects which are of such decidedly masonic c

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

hic referred to as the sigil of baphomet.during his years of research into the black arts, anton lavey had come across this book and added it to his collection. when he chose to found the church of satan, he decided that this particular symbol most fully embodied the principles that were the bedrock of the first aboveground satanic church. the cover of the bessy book was enlarged and placed above the altar in the ritual chamber, as baphomet from eliphas levi s transcendental magic (fortean picture library) bardo th dol (the tibetan book of the dead) 21 well as in a lower level altar in the infamous black house, lavey s home and the original headquarters of the church of satan. lavey never claimed to have designed the bessy version of this symbol, as has been asserted by some of the church

of this christian fantasy: the popular concept of the black mass is thus: a defrocked priest stands before an altar consisting of a nude woman, her legs spreadeagled and vagina thrust open, each of her outstretched fists grasping a black candle made from the fat of unbaptized babies, and a chalice containing the urine of a prostitute (or blood) reposing on her belly. an inverted cross hangs above the altar, and triangular hosts of ergot-laden bread or black-stained turnip are methodically blessed as the priest dutifully slips them in and out of the altarlady s labia. then, we are told, an invocation to satan and various demons is followed by an array of prayers and psalms chanted backwards or interspersed with obscenities. all performed within the confines of a protective pentagram drawn o

ir, fingernail trimming, or some other such item associated with the victim are placed on or in the doll, which is then burned or pierced, thereby causing suffering or death. the use of an effigy to curse an enemy has been incorporated into modern satanism. in the satanic bible, for example, anton lavey recommends the following procedure to cause the destruction of an enemy: remain in the area of the altar [previously described] unless imagery is more easily obtained in another spot, such as in the vicinity of the victim. producing the image of the victim, proceed to inflict the destruction upon the effigy in the manner of your choice. this can be done in the following ways: the sticking of pins or nails into a doll representing your victim; the doll may be cloth, wax, wood, vegetable matt

aring of these heinous accounts would immediately question their authenticity, taking into consideration the biased sources of the stories. on the contrary, as with all holy lies which are accepted without reservation, this assumed modus operandi of the satanists persists to this day (89) the word sacrifice derives from the latin sacrificium, denoting a victim killed and consumed on 234 sacrifice the altar. the victim is an object or animal that has been made sacer (holy) by being entirely devoted to a god. therefore, a sacrifice is something consecrated to a deity, as a mode of communication between humanity and the unseen powers, and an expression of intentions in relation to those powers. it may be offered as a gift, as an act of atonement, or as an act of fellowship and communion. in s

arvests. the association of blood with sacrifice is significant, since blood has always been regarded as the bearer of life. thus special measures have been sought to consecrate the blood of a sacrificial animal to the deity. in viking sacrifices, blood was frequently spread on the participants. similar practices are found in many other religions, even in ancient israel, where sprinkling blood on the altar was a preliminary to burning the sacrificial animal. the sacrificial practices of the early hebrews are familiar to the west through the hebrew scriptures (the old testament. the paschal lamb, eaten at passover, represents a sacrifice celebrating the rescue of the israelites from egypt. animals are sacrificed in a number of contemporary tribal religions, as well as such contemporary sync

LIBER 141

rd the arcanum arcanorum. also to certain trusty brethren of the viii, vii, and vi chosen for this moment of peril. for at this hour the clouds gather again upon the face of the sun our father; all those who know may perish in the world-war; even as it is written in the ritual of the v "it is the hour when the veil of the temple was rent in twain, when darkness began to overspread the earth, when the altar was thrown down, the star called wormwood fell upon the earth, when the blazing star was eclipsed, the sacred tau was defiled with blood and water, despair the tribulation visited us, and the word was lost" now therefore that the floods menace the earth, and the winter of civilisation is upon us, it is fitting that an ark of the sanctuary be builded wherein the sacred phallus may be hidd

LIBER CCXLII AHA

l reason dips one edge, another springs, as when a melting iceberg reels and tips under the sun. be mighty then, a lord of thought, beyond wit and wonder balanced.then push the whole mind under, sunk beyond chance of floating, blent rightly with its own element, not lifting jagged peaks and bare to the unsympathetic air! this is the second veil; and hence as first we slew the things of sense upon the altar of their god, so must the second period slay the ideas, to attain to that which is, beyond the brain. olympas. to that which is?.not thought? not sense? marsyas. knowledge is but experience made conscious of itself. the bee, past master of geometry, hath not one word of all of it; for wisdom is not mother-wit! so the adept is called insane for his frank failure to explain. language creat

high-priest i may stand with acolytes on every hand, the lesser peaks.my will withdrawn to invoke the dayspring from the dawn, changing that rosy smoke of light to a pure crystalline white; though the mist of mind, as draws a dancer round her limbs the gauze, clothe light, and show the virgin sun a lemon-pale medallion! thence leap we leashless to the goal, stainless star-rapture of the soul. so the altar-fires fade as the godhead is displayed. nay, we stir not. everywhere is our temple right appointed. all the earth is faery fair for us. am i not anointed? the sigil burns upon the brow at the adjuration.here and now. olympas. the air is laden with perfumes. marsyas. behold! it beams.it burns.it blooms* olympas. master, how subtly hast thou drawn the daylight from the golden dawn, aha! 37

LIBER CLXV A MASTER OF THE TEMPLE

look back over this retirement, it appears as a single state of consciousness, not as a number of events. i should really have to read my diary if i wanted to know any details in succession just now. at the end of the 10th day of this section c and the beginning of the 11th day i think the true climax of the operation took place, for he writes: oct. 11, 12:30. so did the day start and i knelt at the altar from 12 midnight until 12:28. during this time did my lord adonai begin to manifest within me, so that my being was wrapped away in bliss ineffable. and my body was filled with rapture of his coming until the cry burst from my lips my lord and my god. there are no words to describe thee, my beloved, though i yet tremble with the joy of thy presence, yet do i feel that this is but the beg

ord that came to me was. kneeling, i felt very calm, and i waited. afterwards, according to my understanding, i turned off the light, leaving only the lamp of olive oil, and i lay down upon the place prepared and waited. and all was very dark and still, with a feeling of absolute calm and control, and i waited. and nothing happened. then something seemed to tell me to get up and to kneel again at the altar, yet i waited, but presently i arose and stood at the altar, and i felt i am that i am; but there seemed not much joy in the thought, and yet, i knew that i had done all, even the least thing, to the best of mine understanding and ability. and it began to dawn upon me that i had failed, but where and how, i know not. i have been dazzled with no illusionary success, i have overcome the fe

k skinned and clad in a loincloth. liber clxv 165 landing, i was surrounded with men in an eastern costume, arabs or turks i thought. one old man took me by the hand, i made the sign of the pentagram over him, but he smiled and said come along, it s all right, and led me along a street paved with cobbles, the houses of which overhung, till we reached a sort of a mosque. entering this he led me to the altar, which was supported by brackets from the wall, and above which was a beautiful stained window. at the sides were thin columns and sort of boxes, similar to theatre boxes. we knelt at the altar; and he took my hand and said: raise your consciousness. i perceived a star and crescent above me, and a cross dimly formulated in the background. after this, the astral seemed to coincide with th

LIBER CORDIS CINCTI SERPENTE

the guests. 13. the guests dally upon couches of mother-of-pearl in the garden; the noise of the foolish men is hidden from them. 14. only the inn-keeper feareth lest the favour of the king be withdrawn from him. 15. thus spake the magister v.v.v.v.v. unto adonai his god, as they played together in the starlight over against the deep black pool that is in the holy place of the holy house beneath the altar of the holiest one. 16. but adonai laughed, and played more languidly. 17. then the scribe took note, and was glad. but adonai had no fear of the magician and his play. for it was adonai who had taught all his tricks to the magician. 18. and the magister entered into the play of the magician. when the magician laughed he laughed; all as a man should do. 19. and adonai said: thou art enme

LIBER CXCVII STORY OF SIR PALAMEDES

ing and pares the claw. what turns to laughter all his joy, to wondering ribaldry his awe? the beast.s a mere mechanic toy, fit to amuse an idle boy! 33 xv sir palamede the saracen hath come to an umbrageous land where nymphs abide, and pagan men. the gods are nigh, say they, at hand. how warm a throb from venus stirs the pulses of her worshippers! nor shall the tuscan god be found reluctant from the altar-stone: his perfume shall delight the ground, his presence to his hold be known in darkling grove and glimmering shrine. o ply the kiss and pour the wine! sir palamede is fairly come into a place of glowing bowers, where all the voice of time is dumb: before an altar crowned with flowers he seeth a satyr fondly dote and languish on a swan-soft goat. then he in mid-caress desires the ear o

prayers. the gods are ours, and we are theirs. liber cxcvii 34 sir palamedes plucks the pipe the satyr tends, and blows a trill so soft and warm, so red and ripe, that echo answers from the hill in eager and voluptuous strain, while grows upon the sounding plain a gallop, and a questing turned to one profound melodious bay. sir palamede with pleasure burned, and bowed him to the idol grey that on the altar sneered and leered with loose red lips behind his beard. sir palamedes and the beast are woven in a web of gold until the gilding of the east burns on the wanton-smiling wold: and still sir palamede believed his holy quest to be achieved! but now the dawn from glowing gates floods all the land: with snarling lip the beast stands off and cachinnates. that stings the good knight like a whi

LIBER CXX

ddershins, chanting the song even as the traitors breath. etc (he then approaches the candidate and says "repeat after me: i who am nothing deny all that i was; i who am nothing affirm all that i shall be. i swear that as nuit is about me, as hadit is within me, so am i ra-hoor-khuit! and blessing and worship to the beast, the prophet of the lovely star (the officer withdrawing the brand 666 from the altar, marks the candidate on brow, heart& head. the officer now circumambulates the temple 11 times reciting "i am the girdle of the robe of the god nu (here he robes the candidate in the proper robe) which shineth and sheddeth light upon that which belongeth to his breast, sending forth light into darkness, bringing to peace the two gods that are at war in his heart. mine is the mighty spell

ving gods! there is no member of my body that is not the member of some god [the officer, who has touched each part of the candidate (as he has named it) with his wand now raises him from the boat, and embraces him, kissing his brow. then cries he with a loud voice "abrahadabra! i receive thee into the order of thelema (he knocks 111- 11111- 111 (the boat has been removed. the candidate kneels at the altar, while the officer makes "the great invocation" from his throne (they then walk round the temple eleven times widdershins, the left arm of the officer around the waist of the candidate, and the candidates right arm around him. the officer sayeth as they go "i am a swallow! i am a swallow! i am the scorpion, the daughter of ra. hail thou flame whose scent is sweet! hail, ye gods whose sce

ome ye and take your places in my train (the officer prostrates himself before the candidate, and worships him (the officer rises and takes his spear from beside the candidate. he touches with its point the brand 666 and says "as this brand is not to be effaced from thy body, so is this initiation not to be effaced from thy soul (the officers then lead him from the throne and biddeth him stand at the altar, while the closing is performed. afterward (s)he may entertain him/her, in the precincts of the holy house to a banquet and act friendly toward him (end "your fathers hath fed on the manna in the wilderness and are deal! liber dccclx john st. john the record of the magical retirement of g. h. frater o m a a publication in class c. 3 preface nobody is better aware than myself that this ac

LIBER DCCCLX JOHN ST

s one unworthy to enter. his aspiration purifies him with steel and fire; and there as he lies shattered by the force of the ritual, he hears.even as a corpse that hears the voice of israfel.the hegemon that chants a solemn hymn of praise to that glory which is at the apex, and who invisibly rules and governs the whole pyramid. now then that darkling wight is lifted by the officers and brought to the altar in the centre; and there the hiereus accuses him of the two and twenty basenesses, while the hegemon lifting up his chained arms cries again and again against his enemy that he is under the shadow of the eternal wings of the holy one. yet at the end, at the supreme accusation, the hiereus smites him into death. the same answer avails him, and in its strength he is uplifted by his aspirat

plifted by his aspiration.and now he stands upright. now then he makes a journey in his new house, and perceives at stated times, each time preceded by a new ordeal and equilibration, the forces that surround him. death he sees, and the life of nature whose name is sorrow, and the word that quickeneth these, and his own self.and when he hath recognised these four in their true nature he passes to the altar once more and as the apex of john st. john 33 a descending triangle is admitted to the lordship of the double kingdom. thus is he a member of the visible triad that is crossed with the invisible. behold the hexagram of solomon the king! all this the hiereus seals with a knock and at the hegemon fs new summons he.to his surprise.finds himself as the hanged man of the tarot. each point of

signs of horus (the enterer) and harpocrates (silence, the old g.d. neophyte signs. t.s] 2 [the .secret word. of ritual 671. it is said to enumerate to 93. t.s] 3[.who art thou? whence came thou? whither goest thou? what seekest thou (the second and third are bracketed together. t.s] john st. john 35 the chorus of purification. the hymn .my heart, my mother. as already written, years ago.1 4. at the altar. the accusation and defence as antiphonies. 5. the journey. bar and pass, and the 4 visions even as a mighty music. 6. the hanged man.the descent of adonai. 7. the installation.signs, etc. sealing as for opening; but insert sacrament. 1.15. during a lunch of 12 oysters, cepes bordelaise, tarte aux cerises, cafe noir, dispatched without yoga or ceremonial, i wrote the ritual in verse, in

nd nepti weep for me unavailing. then shall asi being forth hoor, and heru-pa-kraat shall leap glad from her womb. the lord of ven-geance shall awaken; sekhet shall roar, and pasht cry aloud. then shall my members be gathered together, and my bonds shall be unloosed; and my khu shall be mighty in khem for ever and ever! 11.37. i return to the place of the evil triad, of ommo satan, that is before the altar. there to expiate my folly in attaching myself to all this great concourse of ideas that i have here recorded, instead of remaining fixed in the single stronghold of unity with myself. 11.54. and so this great day draws to its end. these are indeed the qliphoth, the qliphoth of kether, the thaumiel, twin giant heads that hate and tear each other. for the horror and darkness have been unb

e travel, too, has been rubbish. it.s been a petty, peddling year. the one absolute indication is: on no account live otherwise than alone. but it is 10.35; these considerations, though in a way pertaining to the work, are not the work itself. let me begin to inflame myself in praying! the twelfth day 12.17. when therefore i had made ready the chamber, so that all was dark, save for the lamp upon the altar, i began as recorded above, to inflame myself in praying, calling upon my lord; and i burned in the lamp that pantacle which i had made of him, renouncing the images, destroying the images, that himself might arise in me. and the chamber was filled with that wondrous glow of ultra-violet light self-luminous, without a source, that hath no counterpart in nature unless it be in that dawn o

LIBER DCCCXI ENERGIZED ENTHUSIASM

if i may judge by the white beard; but he walked with the springy yet assured step of the thirties. the high priestess, a proud, tall, sombre woman of perhaps thirty summers, walked by his side, their hands raised and touching as in the minuet. their trains were borne by the two youths who had admitted us. all this while an unseen organ played an introit. this ceased as they took their places at the altar. they faced west, waiting. on the closing of the doors the armed guard, who was clothed in a scarlet robe instead of green, due his sword, and went up and down the aisle, chanting exorcisms and swinging the great sword. all present due their swords and faced outward, holding the points in front of them. this part of the ceremony appeared interminable. when it was over the girl and boy re

ntly in greek, though i could not catch the words, they purified and consecrated the chapel. now the high priest and high priestess began a litany in rhythmic lines of equal length. at each third response they touched hands in a peculiar manner; at each seventh they kissed. the twenty-first was a complete embrace. the bell tinkled in the architrave; and they parted. the high priest then took from the altar a flask curiously shaped to imitate a phallus. the high priestess knelt and presented a boat-shaped cup of gold. he knelt opposite her, and did not pour from the flask. now the knights and dames began a long litany; first a dame in treble, then a knight in bass, then a response in chorus of all present with the organ. this chorus was: evoe ho, iacche! epelthon, epelthon, evoe, iao! again

of gold. he knelt opposite her, and did not pour from the flask. now the knights and dames began a long litany; first a dame in treble, then a knight in bass, then a response in chorus of all present with the organ. this chorus was: evoe ho, iacche! epelthon, epelthon, evoe, iao! again and again it rose and fell. towards it close, whether by gstage effect h or no i could not swear, the light over the altar grew rosy, then purple. the high priest sharply and suddenly threw up energized enthusiasm 19 his hand; instant silence. he now poured out the wine from the flask. the high priestess gave it to the girl attendant, who bore it to all present. this was no ordinary wine. it has been said of vodki that it looks like water and tastes like fire. with this wine the reverse is the case. it was o

LIBER DCLXXI VEL PYRAMIDOS

ish masonic enthusiast john yarker, which were regarded as gspurious h by most masonic writers (c) ordo templi orientis. key-entry &c, by frater t.s. for niwg/ celephais press. this e-text last revised 26.06.2004. ts liber dclxxi vel pyramidos a ritual of self-initiation based upon the formula of the neophyte v a a publication in class d 1 000. the building of the pyramid. the magus with wand. on the altar are incense, fire, bread, wine, the chain, the scourge, the dagger and the oil. in his left hand the bell he taketh: hail! asi! hail, hoor-apep! let the silence speech beget! two strokes on bell. banishing spiral dance: the words against the son of night tahuti speaketh in the light. knowledge and power, twin warriors, shake the invisible; they roll asunder the darkness; matter shines, a

ake. sebek is smitten by the thunder. the light breaks forth from under. he goes to the west, in the centre of the base of the triangle of (m, asi (a, and hoor (c: o thou, the apex of the plane, with ibis head and phoenix wand and wings of night! whose serpents strain their bodies, bounding the beyond. thou in the light and in the night art one, above their moving might! he lays the wand, etc, on the altar, uses the scourge on his buttocks, cuts a cross with the dagger upon his breast and tightens the chain of the bell about his forehead, saying: 2 liber dclxxi the lustral water! smite thy flood through me.lymph, marrow and blood! anointing the wounds, say: the fire informing! let the oil balance, assain, assoil! the invoking spiral dance: so life takes fire from death, and runs whirling a

his left hand the bell he taketh: hail! asi! hail, hoor-apep! let the silence speech beget! two strokes on bell. banishing spiral dance: the words against the son of night (etc, to .breaks forth from under) he goes to the west, in the centre of the base of the triangle of (m, asi (a, and hoor (c: o thou, the apex of the plane (etc, to .art one, above their moving might) he lays the wand, etc, on the altar, uses the scourge on his buttocks, cuts a cross with the dagger upon his breast and tightens the chain of the bell about his forehead, saying: the lustral water! smite thy flood (etc) anointing the wounds, say: the fire informing! let the oil (etc) the invoking spiral dance: so life takes fire from death, and runs whirling amid the suns. banishing spiral dance: vel pyramidos 13 now let m

ire from death, and runs whirling amid the suns. banishing spiral dance: vel pyramidos 13 now let mine hands unloose the sweet and shining girdle of nuit! the adorations and the word. sign of the enterer. homage to thee, lord of the word! sign of silence. lord of the silence, homage to thee! repeat both signs. lord, we adore thee, still and stirred, beyond infinity. the secret word. m. m then, at the altar: behold! the perfect one hath said these are my body.s elements tried and found pure, a golden spoil incense and wine and fire and bread these i consume, true sacraments for the perfection of the oil. act accordingly. for i am clothed about with flesh and i am the eternal spirit i am the lord that riseth fresh from death, whose glory i inherit since i partake with him. i am the manifesto

LIBER LVII

niverse of atoms, men, stars. see .two new worlds. 222. the grand scale of 2; may one day be of value. 256. the eighth power of 2; should be useful. 280. a grand number; the dyad passing to zero by virtue of the 8, the charioteer who bears the cup of babalon. see liber 418, 12th athyr. see also 280 in part i. 300. venerable, but only useful as explaining the power of the trident, and the flame on the altar. too stable to serve a revolutionary, except in so far as it is fire. 333. see part i. 340. connects with 6 through \c, the fire and the water conjoined to make the name. thus useful as a hint in ceremonial. 361. see part i. connects with the caduceus; as 3 is the supernal fire, 6 the ruach, 1 malkuth. see illustration of caduceus in equinox no. ii.75 370. most venerable (see part i. it

LIBER MMCMXI NOTE ON GENESIS

f god, which brooded (v. 2) upon the face of the waters: or like the red glory that lights up the heavens at dawn, when the golden sun illumines the waters above the firmament. now this red glory is the ignis dei. which is also the agnus dei, or lamb of god that destroyeth (literally burns out) the sins of the world. as it is written in the ordinary of the mass: the priest goeth unto the south of the altar and prays .o agnus dei! qui tollis.qui tollis peccata mundi.dona nobis pacem. and this fire, this lamb of god, is aries, symbol of the dawning year: whose colour also is as the red fire, and which is the head of the fiery triplicity in the zodiac. so also in the grade of neophyte in the order of the golden dawn the hierophant weareth a robe of flame-scarlet as symbolic of the dawn. note

LIBER SAMEKH

t be possible, let this invocation be performed in a temple prepared for the ritual of passing through the tuat.37 from the roof he shall hang a lamp, wherein is a red glass, to burn olive oil. and this lamp shall he cleanse and make ready after the prayer of sunset, and beneath the lamp shall be an altar, foursuqare, and the height shall be thrice half the breadth or double the breadth. and upon the altar shall be a censer, hemispherical, supported upon three legs of silver, and within it an hemisphere of copper, and upon the top a grating of gilder silver, and thereupon shall he burn incense made of four parts of olibanum and two parts of stacte,38 and one part of lignum aloes, or of cedar, or of sandal. and this is enough. and he shall also keep ready in a flask of crystal within the al

xtend it, and to inflame himself in praying. thus shall he invoke his holy guardian angel for eleven weeks, and in any case he shall pray seven times daily during the last week of the eleven weeks. and during all this time he shall have composed an invocation suitable, with such wisdom and understanding as may be given him from the crown, and this shall he write in letters of gold upon the top of the altar. for the top of the altar shall be of white wood, well polished, and in the centre thereof he shall have placed a triangle of oak-wood, painted with scarlet, and upon this triangle the three legs of the censer shall stand. liber viii 43 moreover, he shall copy his invocation upon a sheet of pure white vellum, with indian ink, and he shall illuminate according to his fancy and imagination

LIBER SEPTEM REGUM SANCTORUM

th. green; 6th. pale yellow; 7th. bright blue.2 the other officers are the hegemon, clad in white& masked in white& in his hand is the phoenix wand of the planets;3& the hiereus, masked in black& robed in black, in his hands are the scourge& crook.4 the candidate, well fed& joyful, clad in the robe of a probationer& crowned with laurel, is led by the hegemon (his neophyte) into the hall. taken to the altar, on which burns a small fire of odorous wood, cedar or sandal or lign aloes, he is made to kneel thereat& the black officer comes forward threatening him with his scourge& saith: hiereus: who art thou? hegemon (for cand: i am the aspirant to the sacred& sublime order of a\a& i seek the aid of osiris. 1 missing in this copy. but the text implies that the temple contains (i) an altar of so

o much as lift thine eyes unto his face. place therefore thine head upon my knees, that i may put mine hands upon thine head& bless thee with my blessings (he does so) welcome wast thou to me, as thou wast welcome to my brethren; thou didst but lift up thine hand in aspiration to the brotherhood immortal& thou hast swept the seven chords of the celestial harp. pass thou on. 4 they go back, not to the altar, but to the little door of the temple, within which is a dark dungeon. the hegemon thrusts him furiously into this with hand& foot, all crying aloud: osiris is a black god. there he must remain for seven hours (if at any point previous in the ritual he should say: i ask not these blessings; i seek osiris. what saith yon silent dark one? or words of similar purport, the hegemon answers, r

LIBER STELLAE RUBEAE

d this writing.it is too subtle for the sons of men. 5. if the ruby star have shed its blood upon thee; if in the season of the moon thou hast invoked by the iod and the pe, then mayest thou partake of this most secret sacrament. 6. one shall instruct another, with no care for the matters of men.s thought. 7. there shall be a fair altar in the midst, extended upon a black stone. 8. at the head of the altar gold, and twin images in green of the master. 9. in the midst a cup of green wine. 10. at the foot the star of ruby. 11. the altar shall be entirely bare. 12. first, the ritual of the flaming star. 13. next, the ritual of the seal. 14. next, the infernal adorations of oai. mu pa telai tu wa melai. tu fu tulu! tu fu tulu! pa, sa, ga. liber stella rubea 2 qwi mu telai ya pu melai .se gu ma

.se gu malai; pe fu telai, fu tu lu. o chi balae wa pa malae .t .t .t! ge; fu latrai, le fu malai k.t! h.t! n.t! al. rel moai ti.ti.ti! wa la pelai tu fu latai wi, ni, bi. 15. also thou shalt excite the wheels with the five wounds and the five wounds. 16. then thou shalt excite the wheels with the two and the third in the midst; even' and! and% and, and. 17. then the five.and the sixth. 18. also the altar shall fume before the master with incense that hath no smoke. 19. that which is to be denied shall be denied; that which is to be trampled shall be trampled; that which is to be spat upon shall be spat upon. 20. these things shall be burnt in the outer fire. 21. then again the master shall speak as he will soft words, and with music and what else he will bring forward the victim. 22. als

ter with incense that hath no smoke. 19. that which is to be denied shall be denied; that which is to be trampled shall be trampled; that which is to be spat upon shall be spat upon. 20. these things shall be burnt in the outer fire. 21. then again the master shall speak as he will soft words, and with music and what else he will bring forward the victim. 22. also he shall slay a young child upon the altar, and the blood shall cover the altar with perfume as of roses. svb figvra lxvi 3 23. then shall the master appear as he should appear.in his glory. 24. he shall stretch himself upon the altar, and awake it into life, and into death. 25 (for so we conceal that life which is beyond) 26. the temple shall be darkened, save for the fire and the lamp of the altar. 27. there he shall kindle a g

perfume as of roses. svb figvra lxvi 3 23. then shall the master appear as he should appear.in his glory. 24. he shall stretch himself upon the altar, and awake it into life, and into death. 25 (for so we conceal that life which is beyond) 26. the temple shall be darkened, save for the fire and the lamp of the altar. 27. there he shall kindle a great fire and a devouring. 28. also he shall smite the altar with his scourge, and blood shall flow therefrom. 29. also he shall have made roses bloom thereon. 30. in the end he shall offer up the vast sacrifice, at the moment when the god licks up the flame upon the altar. 31. all these things shalt thou perform strictly, observing the time. 32. and the beloved shall abide with thee. 33. thou shalt not disclose the interior world of this rite unt

, and the watchers shall drink thereof. 38. i, apep the serpent, am the heart of iao. isis shall await asar, and i in the midst. 39. also the priestess shall seek another altar, and perform my ceremonies thereon. 40. there shall be no hymn nor dithyramb in my praise and the praise of the rite, seeing that it is utterly beyond. liber stella rubea 4 41. thou shalt assure thyself of the stability of the altar. 42. in this rite thou shalt be alone. 43. i will give thee another ceremony whereby many shall rejoice. 44. before all let the oath be taken firmly as thou rasiest up the altar from the black earth. 45. in the words that thou knowest. 46. for i also swear unto thee by my body and soul that shall never be parted in sunder that i dwell within thee coiled and ready to spring. 47. i will gi

LIBER VII

f it be possible, let this invocation be performed in a temple prepared for the ritual of passing through the tuat. from the roof he shall hang a lamp, wherein is a red glass, to burn olive oil. and this lamp shall he cleanse and make ready after the prayer of sunset, and beneath the lamp shall be an altar, foursquare& the height shall be thrice half of the breadth or double the breadth. and upon the altar shall be a censor, hemispherical, supported upon three legs, of silver, and within it an hemisphere of copper, and upon the top a grating of gilded silver, and thereupon shall he burn incense made of four parts of olibanum and two parts of stacte, and one part of lignum aloes, or of cedar, or of sandal. and this is enough. and he shall also keep ready in a flask of crystal within the alt

xtend it, and to inflame himself in praying. thus shall he invoke his holy guardian angel for eleven weeks, and in any case he shall pray seven times daily during the last week of the eleven weeks. and during all this time he shall have composed an invocation suitable, with such wisdom and understanding as may be given him from the crown, and this shall he write in letters of gold upon the top of the altar. for the top of the altar shall be of white wood, well polished, and in the centre thereof he shall have placed a triangle of oak-wood, painted with scarlet, and upon this triangle the three legs of the censor shall stand. moreover, he shall copy his invocation upon a sheet of pure white vellum, with indian ink, and he shall illuminate it according to his fancy and imagination, that shal

LIBER XLIV THE MASS OF THE PHOENIX

ss c in the gsyllabus h in equinox i (10 (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 13.06.200phliber xliv the mass of the ph.nix v a.a. publication in class d 1 the magician, his breast bare, stands before an altar on which are his burin, bell, thurible, and two of the cakes of light. in the sign of the enterer he reaches west across the altar, and cries: hail ra, that goest in thy bark into the caverns of the dark! he gives the sign of silence, and takes the bell, and fire, in his hands. east of the altar see me stand with light and musick in mine hand! he strikes eleven times upon the bell 3 3 3.5 5 5 5 5.3 3 3 and places the fire in the thurible. i strike the bell: i light the flame: i utter the mysterious name. abrahadabra

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

saga ok heidreks konungs (the saga of hervor and king heidrek, which scholars ordinarily date to around the end of deities, themes, and concepts 93 the thirteenth century, although the dating is difficult. this version of the saga opens with an account of the learned prehistory and tells about starkad aludreng. starkad abducts alfhild, the daughter of king alf of alfheimar, after she has reddened the altar (horgr) with blood at a great disablot one autumn. the prefix alf- means gelf, h and although there is no other evidence connecting the elves with the disablot, on its face the text offers a mythological model for human behavior. the ceremony takes place at the home of a king, is presided over by a woman (one indeed of royal lineage, and involves the spilling of blood, presumably from an

LUCIFERIAN INITIATION VIA NOCTURNE

e enters you at this instant, allowing a calm silence to fill as the sounds of the musick and the goats grow muffled and dim. by the four winds and the four watchtowers, i call thee angels of silence to bless my initiation. by the call of lilith, grant me passage through the fields of night. from the womb of the mother i emerge with the caul, the stain of witchblood. open your eyes stand and face the altar, staring intently into the mirror: by night, the sabbatic honor of being, the dreamer shall ride the back of the owl, this is the awakening of the dark flesh! eko, eko, asmodee! banish and close circle1 luciferian s o r c e r y luciferian& sethanic magick 2 luciferian sorcery by michael w. ford akhtya seker arimanius illustrated by elda isela ford published by succubus publishing p.o. bo

LUCIFERIAN SORCERY

before me! so it is done! 27 the rite of shaitan a self-initiation invocation the circle represents the oath of perfection, from which nothing shall enter. the mind is a source of heaven and hell, from which we may align ourselves better through ritualistic tools and techniques, it is the command to look in progress, in terms of greater black magick. robed in crimson or black, white candles upon the altar, and upon two points: north and east representing belial and lucifer respectively. black candles should be at the point of west and south, representing leviathan and shaitan, the force reversed of lucifer. holding athame, trace the averse pentagram and focus: the black of night from which i have dwelled longs for a return to the dawn, from which i shall cast my eyes upon through the shad

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

that the priest was a personification of the rising sun. on the front of his belt the arch-druid wore the liath meisicith- a magic brooch, or buckle in the center of which was a large white stone. to this was attributed the power of drawing the fire of the gods down from heaven at the priest's command this specially cut stone was a burning glass, by which the sun's rays were concentrated to light the altar fires. the druids also had other symbolic implements, such as the peculiarly shaped golden sickle with which they cut the mistletoe from the oak, and the cornan, or scepter, in the form of a crescent, symbolic of the sixth day of the increasing moon and also of the ark of noah. an early initiate of the druidic mysteries related that admission to their midnight ceremony was gained by mean

the officiating personages of the eleusinian mysteries as consisting of a male and a female hierophant who directed the initiations; a male and a female torchbearer; a male herald; and a male and a female altar attendant. there were also numerous minor officials. he states that, according to porphyry, the hierophant represents plato's demiurgus, or creator of the world; the torch bearer, the sun; the altar man, the moon; the herald, hermes, or mercury; and the other officials, minor stars. from the records available, a number of strange and apparently supernatural phenomena accompanied the rituals. many initiates claim to have actually seen the living gods themselves. whether this was the result of religious ecstasy or the actual cooperation of invisible powers with the visible priests mus

f the deities and genii* thus their temples, remote from the usual haunts of men, contained representations of nearly every form in nature. first, in the pavement, they symbolized the physical economy of the world, using minerals, stones and other things suitable for ornaments, including little streams of water. the walls showed the starry world, and the done the world of genii. in the center was the altar, to suggest the emanations of the supreme mind from its center. thus the entire interior constituted a picture of the universe of worlds. the priests in making sacrifices wore raiment adorned with figures similar to those attributed to the gods. their bodies were partially bare like those of the deities, and they themselves were divested of all material cares and practices the strictest

ted with them, whether asleep or awake, concerning the truth or falsity of the matter in point (see oedipus gyptiacus) the bembine table of isis a manuscript by thomas taylor contains the following remarkable paragraph "plato was initiated into the 'greater mysteries' at the age of 49. the initiation took place in one of the subterranean halls of the great pyramid in egypt. the isiac table formed the altar, before which the divine plato stood and received that which was always his, but which the ceremony of the mysteries enkindled and brought from its dormant state. with this ascent, after three days in the great hall, he was received by the hierophant of the pyramid (the hierophant was seen only by those who had passed the three days, the three degrees, the three dimensions) and given ver

embine table is based upon a digest of the writings of kircher supplemented by other information gleaned by the present author from the mystical writings of the chaldeans, hebrews, egyptians, and greeks. the temples of the egyptians were so designed that the arrangement of chambers, decorations, and utensils was all of symbolic significance, as shown by the hieroglyphics that covered them. beside the altar, which usually was in the center of each room, was the cistern of nile water which flowed in and out through unseen pipes. here also were images of the gods in concatenated series, accompanied by magical inscriptions. in these temples, by use of symbols and hieroglyphics, neophytes were instructed in the secrets of the sacerdotal caste. the tablet of isis was originally a table or altar

MASTERING WITCHCRAFT

, for erecting the circle; your wand, altar table with triangle cloth, lamps, and an equilateral triangle of white tape (large enough to stand in) on the floor outside the circle to the west. in this is placed a skull. now this may be an actual skull if you have recourse to one, a replica of one made by you, or a drawing of one, never mind how crude, also composed by you. in the small triangle on the altar should be placed a photograph of the deceased flanked by the lamps of art and an hourglass (an egg timer will do for this. you should have on hand a generous supply of necromancy incense (see end of this chapter under "herbs and incenses, and also writing material to record the shade's answers. finally, on your breast must hang the important pentacle of protection (this applies to any co

of art and an hourglass (an egg timer will do for this. you should have on hand a generous supply of necromancy incense (see end of this chapter under "herbs and incenses, and also writing material to record the shade's answers. finally, on your breast must hang the important pentacle of protection (this applies to any companions as well. at the first stroke of midnight, approach the west side of the altar table, facing east, and consecrate the photograph in the altar triangle with salt and water and incense. with the wand you must then trace an equal-armed cross surrounded by a circle in the air above the photograph, visualizing the symbol burning with a blue radiance as you did in vassago ritual. as you perform each of the consecrations, say these words: colpriziana offina alta nestera f

to the south, then the west, and finally the north again, walking backwards around the inner perimeter of the circle, and changing each time the name of the gate corresponding to the quarter. should you have any companions for this ritual, they too should accompany you around the circle to the four quarters, also walking backwards. then, still proceeding backwards, you must return to the east of the altar table by yourself and, facing west across it, replace the photograph in the altar triangle. pause for a minute or two at this point; all present should maintain a strict silence. then carefully place your necromantic incense within your thurible, and when it is fuming well, repeat the words of the grand citation, striking the photograph gently with the end of your wand at the completion

t [name [strike, to present thyself here [strike] and answer truly our demands [strike. so mote it be [strike (the "hecate" invoked here is the classical greek goddess of witchcraft. she is three-formed, having persephone and selene, goddesses of the dead and the moon respectively, as her other aspects) at this point replenish the thurible with more necromantic incense, extinguish all lights upon the altar table so that the room is plunged into darkness, and again moving backwards, carefully pass to the west rim of the circle, to kneel down, facing the triangle of manifestation upon the floor. cross your arms slowly upon your breast this is the witch gesture signifying the skull and crossbones symbol and repeat the words of the charge inwardly as you do so "allay fortission, fortissio, all

not see, you must present your question at this point, with the knowledge that if the information is not immediately forthcoming, it will be revealed later, usually by way of a chain of curious and inexplicable coincidences. when the form fades, it will mean the power raised by the ritual has ebbed away, and the time will be at hand to conclude the operation. return to the east facing west across the altar again, again walking backwards. rekindle the lamps (and the thurible if necessary, place a final offering of necromantic incense upon the coals, and repeat the licence to depart, which runs thus: go, go, departed shade [name] by omgroma epin sayoc satony, degony, eparigon galiganon, zogogen, ferstigon. we licence thee depart into thy proper place and be there peace between us evermore. s

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

ets in the signs. called the pauline art, etc (4) the fourth part of this book is called almadel or solomon, which containeth those spirits which govern the four altitudes, or the 360 degrees of the zodiac. these two last orders of spirits are good, and to be sought for by divine seeking, etc, and are called theurgia (5) the fifth part is a book of orations and prayers that wise solomon used upon the altar in the temple. the which is called ars nova, which was revealed unto solomon by that holy angel of god called michael; and he also received many brief notes written with the finger of god, which were declared to him by the said angel with claps of thunder; without which notes king solomon had never obtained his great knowledge, for by them in a short time he knew all arts and sciences bo

s. these two last mentioned books, the art pauline and the art almadel, do relate unto good spirits alone, whose knowledge is to be obtained through seeking unto the divine. these two books be also classed together under the name of the first and second parts of the book theurgia of solomon (5) the fifth book of the lemegeton is one of prayers and orations. the which solomon the wise did use upon the altar in the temple. and the titles hereof be ars nova, the new art, and ars notaria, the notary art. the which was revealed to him by michael, that holy angel of god, in thunder and in lightning, and he further did receive by the aforesaid angel certain notes written by the hand of god, without the which that great king had never attained unto his great wisdom, for thus he knew all things and

is called the pauline art, etc (4) the fourth part of this book is called almadel of solomon, the which containeth those spirits which do govern the four altitudes, or the 360 degrees of the zodiac. these two last orders of spirits are good, and are called theurgia, and are to be sought for by divine seeking, etc (5) the fifth part is a book of orations and prayers which wise solomon did use upon the altar in the temple. the which is called ars nova, the which was revealed to solomon by that holy angel of god called michael; and he also received many brief notes written with the finger of god, which were declared to him by the said angel with claps of thunder; without which notes king solomon had never obtained his great wisdom, for by them in short time he gained knowledge of all arts and

MEANING OF MASONRY

. by the assistance of these lesser lights within us, a man is enabled to perceive what is, again symbolically, called the" form of the lodge" i.e, the way in which his own human nature has been composed and cons tituted, the length, breadth, height and depth of his own being. by their help, too, he will perceive that he himself, his body and his soul, are" holy ground" upon which he should build the altar of his own spiritual life, an altar deeper which he should suffer no" iron tool" no debasing habit of thought or conduct, to defile. by them, of too, he will perceive how wisdom, strength and beauty have been employed by the creator, like three grand supporting pillars, in the structure of his own organism. and by these finally he will discern how that there is a mystical" ladder of many

MICHAEL FORD WITCHMOON

tion of night side, shadow or lunar forces. these forces are actively a part of the individual subconscious and compose most of the matter of the brain. fear not the powers of your mind, embrace the shadows! i had two partners who seemed to hold a genuine interest in magick until they were faced with the rites we had planned. the sigil was painted and drawn on both a parchment and a back drop for the altar, giving an ominous direction for the rite, submerged in the applications of astral vampirism. we were invoking the hidden vampiric aspects of the subconscious, given form by our collective will and focus. we sought to bring forth a spirit fueled by blood, from which i gave the offering of will. towards the end of the invocations, one of the magickians became ill and had to exit the chamb

nd even mentally deadly. be prepared for such a rite. work within the astral plane is also a strength building exercise, and is essential to mastery of magick. 34 34 astral projection and the visitation of the dead -the psychonaut- you should adorn your chamber with vampiric symbols and darkside objects which stir your imagination. the first step would be to set a single red candle upon an altar. the altar can have any significant symbols on it, but above the altar, framed if possible, should be displayed the varcolaci sigil. incense should be billowing in the chamber, frankincense, jasmine, and rose are preferred. each is a fragrance of our coven and of babalon, the scarlet woman. in my personal experience dream is a form of astral projection. if i create a sigil for dreaming and travelin

congress with female succubi, or children of lilith. the legends of nocturnal emissions carried on with these initiations or dream-induced congress. 49 49 osculum infame the initiate s dedication to undertake the initiate s oath of witches, by the symbolic kiss of shame. the pact should take place out in the open air, a wooded area with your altar being a stump or rock near a large tree. decorate the altar with the wood carving of the witches sabbat/luciferian inverse pentagram, or sigil of lucifer. within the context of this tome, lucifer represents knowledge, wisdom and light. baphomet, the god of witches may be adorned on altar as well. octinimos, of the witches sabbat goat is symbolic of masculine and feminine pro-creation and knowledge. the fire of hecate and lilith should be burned

to be noted, the infant shaky steps of what will come after this. throw your soul into the workings! keep in mind that sathan/satan is but the mind, and is a great well of inspiration and knowledge to those that may summon this force. you should conduct this working on a full moon night, or at noon when the sun is high. the inverted pentagram will be used in this rite; a traditional pentacle upon the altar will do well. you will also need your anthame. the mirror in front of the altar should be illuminated with black candlelight. the circle should be cast before the altar with the billowing smoke of incense. you will also want a quill and parchment paper, to scribe in black ink the oath which you shall sign in the blood of your left hand. the parchment should be written in something as the

myself in the name of the dark bringer, noctifer, the devil by twilight. that eye sight grows in the weavings of dusk and dawn. the gates of the dead are opened! bless my mark, which is the sigillium diaboli, the new flesh emerges! so it shall be! witch name in blood cut from left hand vibrate in a hissing tone, until it forms as an unrecognizable mantra: zazas, zazas, nasatanada zazas! face now the altar, holding the dagger: widdershins around the circle and recite the initiation words: nema, live morf reviled tub! noitatpmet ton dael su tsniaga ssapsert ohw seoht rvigrof ew sa sessapsert ruo su evigrof, daerb yliad yad siht su evig nevaeh ni si ti sa htrae no enod eb lliw yht, emoc modgnik yht eman yht eb dewolloh, nevaeh ni tra ohw rehthaf rou! the conjuration of asmodeus into the mirr

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

perugia, a city which refused to acknowledge his authority. the fall of this place wasfollowed by the sacrificial placation of julius the father. in this atrocious ritethe consul, luciusanthony (brother of marc, besides cannutius c. flavius, clodius bithynicus, and the principal magis-trates and council for perugia, together with 300 senators and knights, were immolated as human sacri-fices, upon the altar of julius, erected for the occasion. the greater part of the abominable auto da fewas executed in the presence of augustus himself, whose only reply to those who implored andshrieked for mercy was, you must die (p. 42)appendix b: book abstracts248atlantis, alien visitation, and genetic manipulation the worship of augustus, son of god, was officially incorporated into the religion of empi

MICHAEL W FORD THE VAMPIRE GATE

on commands that which sleeps within. 1. enter the temple such a ritual would be in a chamber where much of your magical work already happens. this type of rite is directed at inward energy and is centered around atavisms the abyssic dead is relating to the subconscious. utilize the varcolaci/astwihad sigil and 64 focus intently. one may use the leviathan sigil also, above a mirror directly above the altar facing the west. 2. announcement of self i am vampyre, the serpent who comes forth to awaken as a dragon before thee. i call to the darkness and the oceans of the abyss! i call to the darkness to rise us and nourish me, giving flesh to my shadow and my desire. i am the beast which shall rise from the sea, cloak in the radiance of my own divinity. 3. the calling of the depths the practiti

MICHAEL W FORD NOX UMBRA

mask of the vampyre, which is associated to the ahrimanic sorcerer as well. when one prepares the skull the sigil should be placed at bottom, the soil above it and the mask above the soil. when the ritual of the vampyre is undertaken the sigil will be consecrated and then buried beneath the soil layer. the chamber or temple should be decorated in the elements and atmosphere of death and the tomb. the altar should have human and animal bones across the temple, symbols and decorations of death and the tomb. the altar should have red and black candles, above the altar the eye of varcolaci and sigil of algol. the sorcerer should have a grave shroud in while, along with the body painted in a corpse like appearance. ashes may be used to cover the body. the altar itself should have centered the s

and the tomb. the altar should have red and black candles, above the altar the eye of varcolaci and sigil of algol. the sorcerer should have a grave shroud in while, along with the body painted in a corpse like appearance. ashes may be used to cover the body. the altar itself should have centered the skull which will be the tomb of the vampyre shade. the evocation dagger and athame should be upon the altar as well. the fetish will house a greater servitor or familiar, the very aspect of the vampyric essence of being. this vessel is a tomb for the power of the ahrimanic vampyre. and should be revered as such. the summoning of the vampyre familiar the evocation dagger should be placed upon the altar, which relevant instruments of the arte. approach when the moon is waxing or full, from which

lesh. the chamber should be adorned in the elements of death, of vampyrie design with such implements, fetishes and elements of ahriman, lilith, dracul or any night born ghost or image which relates therein. one should dress in the black robe of passing through shadows, a crimson lining if possible to indicate ones rebirth in the bloodied caul of lilith. the sigil of binding should be placed upon the altar, as the object of focus. the formula of forming the shadow as the vampyric element of self enchantment zrazza, zo i ao alusha impredia i ka lil aka umpesha usha barruzu shu i aktet hekak, hekak, zabbatium arcanum hkaru lil kal ika usha zrazza zo druj umpesha hear me forms of shadow which that gate i have opened let no night go undiscovered before my being hear me darkest spirits of the a

ker is the lord of the grave, those who taste the ecstasy of azrael and lilith, and the ecstasies of the dead. anubis is the gateway to seker through azrael and lilith. the wisdom of seker is the vampyric solitude, the paths of isolation from which the sorcerer surrounds his or herself with images of death, the shades of the dead itself. listen closely and hear the musick of the dead itself. upon the altar, the sigil of seker, being the illustration provided- the two hawk heads and the skull. the magician should fast the day of the ritual. the sorcerer should dress in a shroud of the grave, a coffin or casket like box from which the individual shall lie within. soil from a graveyard of which you have rested in should be surrounding you. the calling of the four quarters of the triple hermet

s vessel, rest and grow strong within it, be as with my temple to hunt, protect and make flesh to that which i so desire "so it is done" phenomena- room grew colder, a shadow seemed to envelope us. adrian was very happy, pointing at the skull, we then each kissed the skull in the honor of the dead, to the honor of lilith/hecate and azrail. the mask/daemon fetish was placed back upon the wall near the altar mirror. closed the circle and the ritual was complete. a ritual of lycanthropy part one when one prepares for the nocturnal essence of transformation, a decision to explore the bestial aspects of the mind may be considered. the werewolf since medieval times (and earlier) is a most feared demonic essence, known as the lord of the forest. the atavistic elementals within our own flesh is a

MORALS AND DOGMA

held that there is no lodge without them. this has sometimes been made a pretext for excluding jews from our lodges, because they cannot regard the new testament as a holy book. the bible is an indispensable part of the furniture of a christian lodge, only because it is the sacred book of the christian religion. the hebrew pentateuch in a hebrew lodge, and the koran in a mohammedan one, belong on the altar; and one of these, and the square and compass, properly understood, are the great lights by which a mason must walk and work. the obligation of the candidate is always to be taken on the sacred book or books of his religion, that he may deem it more solemn and binding; and therefore it was that you were asked of what religion you were. we have no other concern with your religious creed

beasts of burden. the true mason is he who labors strenuously to help his order effect its great purposes. not that the order can effect them by itself; but that it, too, can help. it also is one of god's instruments. it is a force and a power; and shame upon it, if it did not exert itself, and, if need be, sacrifice its children in the cause of humanity, as abraham was ready to offer up isaac on the altar of sacrifice. it will not forget that noble allegory of curtius leaping, all in armor, into the great yawning gulf that opened to swallow rome. it will try. it shall not be _its_ fault if the day _never_ comes when man will no longer have to fear a conquest, an invasion, a usurpation, a rivalry of nations with the armed hand, an interruption of civilization depending on a marriage-royal

ested on ararat. when the dove returned, noah waited _seven_ days before he sent her forth again; and again _seven, after she returned with the olive-leaf. enoch was the _seventh_ patriarch, adam included, and lamech lived 777 years. there were _seven_ lamps in the great candlestick of the tabernacle and temple, representing the _seven_ planets _seven_ times moses sprinkled the anointing oil upon the altar. the days of consecration of aaron and his sons were _seven_ in number. a woman was unclean _seven_ days after child-birth; one infected with leprosy was shut up _seven_ days _seven_ times the leper was sprinkled with the blood of a slain bird; and _seven_ days afterwards he must remain abroad out of his tent _seven_ times, in purifying the leper, the priest was to sprinkle the consecrat

he leper was sprinkled with the blood of a slain bird; and _seven_ days afterwards he must remain abroad out of his tent _seven_ times, in purifying the leper, the priest was to sprinkle the consecrated oil; and _seven_ times to sprinkle with the blood of the sacrificed bird the house to be purified _seven_ times the blood of the slain bullock was sprinkled on the mercy-seat; and _seven_ times on the altar. the _seventh_ year was a sabbath of rest; and at the end of _seven_ times _seven_ years came the great year of jubilee _seven_ days the people ate unleavened bread, in the month of abib _seven_ weeks were counted from the time of first putting the sickle to the wheat. the feast of the tabernacles lasted _seven_ days. israel was in the hand of midian _seven_ years before gideon delivered

aw does not mean submission to tyranny; nor that, by a profligate sacrifice of every noble feeling, we should offer to despotism the homage of adulation. as every new victim falls, we _may_ lift our voice in still louder flattery. we _may_ fall at the proud feet, we _may_ beg, as a boon, the honor of kissing that bloody hand which has been lifted against the helpless. we may do more: we may bring the altar and the sacrifice, and implore the god not to ascend too soon to heaven. this we may do, for this we have the sad remembrance that beings of a human form and soul have done. but this is all we can do. we can constrain our tongues to be false, our features to bend themselves to the semblance of that passionate adoration which we wish to express, our knees to fall prostrate; but our heart

MOTTA MARCELO THE COMMENTARIES OF AL

mple, partake thereby of his person? and shall not our science lay hands on him, measure him, discover the depths, calculate the heights, and decipher the laws of his nature? also: to us of thelema, thus having trained our hearts and minds to be expert engineers of the sky-cleaver love, the ship to soar to the sun, to us the act of love is the consecration of the body to love. we burn the body on the altar of love, that even the brute may serve the will of the soul. we must then study the art of bodily love. we must not balk or bungle. we must be cool and competent as surgeons; brain, eye and hand the perfectly trained instruments of will. we must study the subject openly and impersonally, we must read text-books, listen to lectures, watch demonstrations, earn our diplomas ere we enter pra

ance. but i suppressed certain impulses in myself. i abandoned my ambitions to be a diplomatist. i checked my ardour for science. i trampled upon my prudence in financial matters. i mortified my fastidiousness about caste. i masked my shyness in bravado, and tried to kill it by ostentatious eccentricity. this last mistake came from sheer panic; but all the rest were quite deliberate sacrifices on the altar of my god magick. they were all accepted, as it then seemed. i attained all my ambitions; yea, and more also. but i know now that i should not have forced my growth, and deformed my destiny. to nail geese to boards and stuff them makes foie gras, very true; but it does not improve the geese. it may be said that i strengthened my moral character by these sacrifices, and that i was indeed

east, who have seen- who see space splendid with stars, who have seen who see the body of our lady nuit, all-pervading, and therein swallowed up, to have found to find no soul that is not wholly of her. woman! thou drawest us upward and onward for ever; and every woman is one among women, of woman; one star of her stars. i see thee, woman, thou standest alone, high priestess art thou unto love at the altar of life. and man is the victim therein. beneath thee, rejoicing, he lies; he exalts as he dies, burning up in the breath of thy kiss. yea, star rushes flaming to star; the blaze bursts, splashes the skies. there is a cry in an unknown tongue, it resounds through the temple of the universe; in its one word is death and ecstasy, and thy title of honour, o thou, to thyself high priestess, p

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

arrived at her destination, and discovered, to her horror, the dreadful fate which awaited her, she threw herself in an agony of grief at her father's feet, and with sobs and tears entreated him to page 103 have mercy on her, and to spare her young life. but alas! her doom was sealed, and her now repentant and [95]heart-broken father was powerless to avert it. the unfortunate victim was bound to the altar, and already the fatal knife was raised to deal the death-blow, when suddenly iphigenia disappeared from view, and in her place on the altar, lay a beautiful deer ready to be sacrificed. it was artemis herself, who, pitying the youth and beauty of her victim, caused her to be conveyed in a cloud to taurica, where she became one of her priestesses, and intrusted with the charge of her tem

m of building peculiar to himself, which was deemed more acceptable to him than any other. thus the doric style of architecture was sacred to zeus, ares, and heracles; the ionic to apollo, artemis, and dionysus; and the corinthian to hestia. in the porch of the temple stood a vessel of stone or brass, containing holy water (which had been consecrated by putting into it a burning torch, taken from the altar, with which all those admitted to take part in the sacrifices were besprinkled. in the inmost recess of the sanctuary was the most holy place, into which none but the priests were suffered to enter. temples in the country were usually surrounded with groves of trees. the solitude of these shady retreats naturally tended to inspire the worshipper with awe and reverence, added to which the

countries. indeed so general did this custom of building temples in groves become, that all places devoted to sacred purposes, even where no trees existed, were called groves. that this practice must be of very remote antiquity is proved by the biblical injunction, having for its object the separation of the jews from all idolatrous practices "thou shalt not plant thee a grove of trees near unto the altar of the lord thy god" page 221 statues. the greeks worshipped their gods without any visible representations of them until the time of cecrops. the most ancient of these representations consisted of square blocks of stone, upon which the name of the deity intended to be represented was engraved. the first attempts at sculpture were rude stocks, with a head at one end and a shapeless trunk

he artists of later times devoted all their genius to the [191]successful production of the highest ideals of their gods, some of which are preserved to this day, and are regarded as examples of purest art. on a pedestal in the centre of the edifice stood the statue of the divinity to whom the temple was dedicated, surrounded by images of other gods, all of which were fenced off by rails. altars. the altar in a greek temple, which stood in the centre of the building and in front of the statue of the presiding deity, was generally of a circular form, and constructed of stone. it was customary to engrave upon it the name or distinguishing symbol of the divinity to whom it was dedicated; and it was held so sacred that if any malefactor fled to it his life was safe from his pursuers, and it wa

al; it being regarded as a contempt of the gods for a rich man to bring a sordid offering, whilst from a poor man the smallest oblation was considered acceptable. hecatombs consisted of a hundred animals, and were offered by entire communities, or by wealthy individuals who either desired, or had obtained some special favour from the gods. when a sacrifice was to be offered, a fire was kindled on the altar, into which wine and frankincense were poured, in order to increase the flame. in very ancient times, the victim was laid upon the altar and burned whole; but after the time of prometheus portions only of the shoulders, thighs, entrails &c, were sacrificed, the remainder becoming the perquisites of the priests. page 224 the officiating priests wore a crown composed of the leaves of the t

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

oints< chapter 1 the witching circle the first full moon after midsummer s night hangs in the night sky above a wooded hollow. a naked young girl lays outstretched on an altar, her loose blond hair rippling over her shoulders and across the cold altar stones. her pale flesh bathed in the glow of the full moon above. her breasts rise and fall to the fear inside her, as hooded figures draw close to the altar and a low-pitched chant begins to fill the night air. standing before her, the coven master takes up the chant as, with head bowed, an assistant hands him the sacrificial knife, its blade shining in the silver moonlight. from out of the darkened wood another figure appears leading a goat that he takes to the side of the altar as the priest begins his litany. he calls out a list of demoni

fever pitch. and when the coven master considers the orgy of wickedness is reaching a climax of excitement, he begins to work the magic, harnessing the sexual energy liberated by the lowering of inhibitions. once the initial ceremony is completed, a queen of the night (usually a recently initiated member of the coven) is elected to satisfy the sexual demands of the coven master. she is carried to the altar, laid down and surrounded by black candles, and worshipped by the more virile men of the coven. she is stroked, kissed and otherwise stimulated until her passions are aroused. only then is she brought before the coven master who copulates with her, until he is exhausted. the mark of the beast aleister crowley, an infamous black magician of the 1920s, was< dubbed by the daily express the

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

hfully and well" depending on the profession, this swearing might involve the relics or images of the patron saints of the trade or the holy gospels.6 a. lantoine is therefore mistaken when he claims that the oath could not have been made on the bible in the lodges of operative catholic masons. we find this oath on the bible in corporative english masonry, which was also catholic. the "bible upon the altar" is therefore not an example of "huguenot contraband" smuggled to freemasonry.7 to obtain the grade of master it was first necessary that an apprentice show proof that he had fulfilled his apprenticeship. the idea of the masterwork did not yet exist in the thirteenth century, but candidates for mastery were required to show guarantees of another order, such as taking an exam in the prese

l the resource of taxes deducted from apprenticeship fees as well as what they took in from various dues. from this fund they gave assistance to the poorer members of the trade and celebrated masses for their dead. all the trades of toulouse had their own brotherhoods during the thirteenth century, each established in a different church in which a symbolic lamp, perpetually lit, was placed before the altar. the community and brotherhood of the carpenters of angers was undoubtedly of ancient origin. in fact, the statutes of 1487 made mention of the long period of time this craft had been a sworn trade. it elected the two masters that guided it on the feast day of saint joseph, and on that same day each master paid the brotherhood the sum of eight sols and four deniers. each journeyman gave

em can be found in a number of locations. there is a church of the quatro santi coronati in rome and a depiction of the four crowned martyrs can be* c. van cauvenberghs, la corporation des quatre couronnes d'anvers (anvers, 1889. deserving special mention is the handsome sixteenth-century triptych that once graced either the corporative hall of the craft of the four crowned martyrs in brussels or the altar of saint catherine church in the chapel of the crowned martyrs. today it is housed in the municipal museum and is reproduced in p. du colombier's book, les chanters des cathedrales, plates xxiv and xxv+ jacobus de voraique, the golden legend or lives of the saints, ed. by f. s. ellis (edinburgh: t. and a. constable/ university press, 1900. the 1942 french translation of this book reprodu

ONYX TABLET OF SET

t they may gain the strength to live forever" towards this working the will of set has manifest itself, joining in consecration with one who is now to be ordained to his eternal priesthood. called to this sacred office is [name, who has before this altar cast aside all the comforts, illusions, and images of earth that [his/her] soul and self may be transfixed by the very fire of fires. advance to the altar, thou who would claim this doom, that the eye of our lord set may, for a time, seize, alone within the universe, upon you. as your mind is revealed to his, do you of your free will embrace his eternal priesthood? bring then your left hand to the black flame upon the altar, and for a fleeting moment receive its kiss upon your soul "conceive of the cosmos as a circle of twelve divisions al

PHILIP NEIL MYTHS LEGENDS EXPLAINED

and the sea god poseidon (roman neptune, he grew up unaware of who his father was. he showed heroic qualities even as a child when hercules (see pp. 50 51) visited and caused panic among the children by throwing his great lion skin over a stool, the seven-year-old theseus fetched an ax to confront the beast. when he was 16, theseus mother aethra told him that aegeus was his father. she led him to the altar of strong zeus where aegeus had left his sword and sandals under a heavy rock so that if aethra bore him a son, the boy could reclaim them when he was strong enough and come to athens. theseus moved the rock with ease, claimed the tokens of his birth, and set out for athens. he encountered many trials along the way (shown here, which he overcame with a skill comparable to that of his cou

PHOSPHORUS

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

PROMETHEUS

ght to have made men, by his pleading is said to have obtained permission from jove for them to cast only a part of the victim into the fire, and to use the rest for their own food. this practice custom later established. since he had obtained this permission, not as from a covetous man, but easily, as from a god, prometheus himself sacrifices two bulls. when he had first placed their entrails on the altar, he put the remaining flesh of the two bulls in one heap, covering it with an oxhide. whatever bones there were he covered with the other skin and put it down between them, offering jove [zeus] the choice of either part for himself. jupiter, although he didn t act with divine forethought, nor as a god who ought to foresee everything, was deceived by prometheus sine we have started to bel

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

. everyone agreed that if one of the offerings would be devoured by fire, it would indicate that the deity to which it was offered was the true g-d. 4 ezekiel 1:18. 5 tikunei zohar 70 (126b. the arizal on parashat lech lecha 105 try as they might, the priests of ba fal could not get him to devour his offering with heavenly fire. when it was elijah fs turn, he first had pitchers of water poured on the altar, in order to demonstrate that the fire that was about to descend from heaven was indeed from heaven and not any trick he was performing. he poured so much water on his offering that it spilled over and filled the trench that he had dug around the altar. these [names havayah] correspond to the pitchers with which elijah the prophet, of blessed memory, filled the trench [around the altar h

s his nephew through avigal, and nachash was evidently another name for david fs father, jesse. yitra is also called gyeter the ishmaelite, h10 for although jewish, he lived in the land of the ishmaelites (which is why they called him the israelite [abraham then had] isaac, who was his good spark, but present with him was a spark of murder. he therefore laid down his life as a burnt offering upon the altar [to be slaughtered. since [this murderous spark] was not his sin but that of someone else [dormant within him, he was spared, and a ram was offered in his stead. afterwards, this evil impurity issued from him as esau. isaac, too, wanted to bless [his son esau] and thereby cause him to repent [and be as righteous] as jacob. since adam had been cursed because of eve, the blessings were giv

re. the hebrew term for gidolatry h is gforeign service, h i.e, any act that expresses devotion to something or someone other than g-d. when the tabernacle was inaugurated, nadav and avihu brought an incense offering on their own, in addition to the offerings g-d had explicitly required. this unsolicited incense thus fell into the category of gforeign fire, h which is forbidden to be brought onto the altar. even though their intentions were worthy, they brought their offering as an expression of their own ecstasy rather than as fulfillment of g-d fs will. thus, their act was in effect more one self-service than of divine-service, and therefore could be considered in a subtle sense an act of gforeign service h or idolatry. in this sense, they were perpetuating their father fs sin of not opp

. the fire corresponds to malchut, for it is the great fire that ate and devoured everything, this being the mystical meaning of the turquoise fire [that descends from heaven to devour the sacrifices].14 the word for gturquoise h (techeilet) is related to the word for gdevour h (kilayon, mechaleh. malchut, the shechinah, would descend from heaven in the form of a fire and devour the sacrifices on the altar. in chassidut, this is explained as the fiery enthusiasm of the divine soul (a spark of the shechinah) that, when ignited by appropriate meditation, can consume the individual fs animalistic tendencies, purifying his animal soul and making it fit for serving g-d. 10 bava kama 3b. 11 isaiah 44:13. 12 siddur tehillat hashem, p. 22. 13 par. genesis 37:24. 14 zohar 3:29b. the arizal on paras

the animals rectified the animal kingdom. the confession the animal fs owner recited over the animal corresponds to the articulate kingdom [i.e, man. the intention of the priest [kohen] while he was offering the sacrifice corresponds to the soul within [man. through these five aspects of the sacrifice, the four gkingdoms h are elevated. all animal sacrifices were salted when they were offered on the altar.1 wine and oil were also offered along with most animal sacrifices.2 immediately before the animal is slaughtered, the owner of the sacrifice must confess his sins (in the case of a sin offering or burnt offering) or express his thanksgiving and joy (in the case of other 1 leviticus 2:13. 2 see, inter alia, exodus 29:38-41. the arizal on parashat vayikra 413 offerings) to g-d.3 the inten

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

the floor, the earth, and they were laid out in triangles, while each side was divided into ten squares. in the middle was an altar, bearing a brass plate, upon which were engraved the letters,a.c.r.c, and the words hoc universi compendium vivus mihi sepulchrum fen. in themidst were four figures surrounded by the words, nequaquam vacuum. legis jugum. liberfas evangelii. dei gloria intacta. below the altar was found the body of rosenkreuk, intact, and without any signs of putrefaction in his hand was a book of parchment, with golden letters marked on the cover with a t, and at the end was written, ex deo nascimur. in jesus morimur. per spiritum sanctum reviviscimus" it was upon this schema and from this original body, to state it briefly, that the hermetic order of the golden dawn claimed

f the light. 28 the golden dawn even in the communication of the usual claptrap of secret societies, the signs and grips, all these are explained solely in terms of the quest for the light. also the various groupings of officers and their movements in the temple are not without profound meaning. these should be sought out, since they constantly reiterate the implicit purpose of the rite. thus, at the altar, the three principal officers form about the candidate a triad, representing in symbolic formation again the supernal clear light of the void, and this also is represented by the number of the circumambulations about the confines of the temple. the white cord bound thrice about the waist has reference to the same set of ideas. even upon the altar of the temple are symbols indicating the

five fddt broad and thcheight of eight foot. although the <70> sun never shined in this vault, nevertheless it was enlightened with another sun, which had learned this from the sun, and was situated in the upper part of the centre of the ceiling. in the midst, instead of a tomb-stone, was a round altar. now, as we had not yet seen the dead body of our careful and wise father, we therefore removed the altar 'aside; then we lifted up a strong plate of brass, and found a fair and worthy body, whole and unconsumed" around this fundamental symbolism, the golden dawn adepts, displaying a genius of extraordinary insight and synthesis, had built a most awe-inspiring superstructure. the usual order symbolism of the light was represented by a white triangle centred by the rose- this placed upon the

lae of divine names. the student can easily adapt any fair-sized room to the exigencies of a temple. the writer has worked in one hardly larger than a long cupboard, about ten feet long by six or seven wide. all furniture from the centre should be cleared away, leaving a central space in which one may freely move and work a small table covered with a 46 the golden dawn blackcloth will suffice for the altar, and the two pillars may be dispensed with but formulated in the imagination as present. he may find it very uskful to paint flashing angelic tablets according to the instructions found elsewhere, as well as the banners of tvhe east and west, pla&g these in the appropriate cardinal quarters of his improvised temple. if he is able to obtain small plaster-casts of the heads of the kerubirn

ac and are thus symbolised and attributed- kerub of air-man-aquarius zv.5 kerub of fire-lion-leo q kerub of earth-bull-taurus w kerub of water-eagle-scorpio tll or. tetragrammaton means four-lettered name and refers to the <121> unpronounceable name of god symbolised by jehovah. the laver of water of purification refers to the waters of binah, the female power reflected in the waters of creation. the altar of burnt offmmnfgo r the sacrifice of animals syrnbolises the qlippoth or evil demons of the plane contiguous to and below the material universe. it points out that our passions should be sacrificed. the qlippoth are the evil demons of matter and the shells of the dead. the altar of incense in the tabernacle was overlaid with gold. ours is black to symbolise our work which is to separate

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

pirant in the preparation room, retains his citizen222s dress, but uncovered. over his head andface is thrown a light scarlet veil. the conductor of novices is robed in black with a cowl on hishead, and taking the left arm of the aspirant approaches the door leading from the porch into thesacred hall; while the two heralds stand one on each side of the entrance.conductor of novices:i will go unto the altar of god.the first heraldmeeting them at the entrance: to god who giveth joy to my heart.the entrance of the aspirant into the sacred hall is now made in the following order:first herald and second herald, then conductor of novices and aspirant and finally torch bearer.five circuits of the sacred hall are made, with the course of the sun, which the fraters and officersare standing, and the

the aphorism immortal hope strengthens virtue, theinitials of which: i\ h\ s\ v .the aspirant places his hand upon his heart, at the pronunciation of the word virtue; and when theaphorism is pronounced he bows; and further he is caused to repeat the i\ h\ s\ v .the aspirant continues toward the north with his companions and around toward the south until heis in front of the celebrant, but west of the altar.celebrant: my brother, the tests though which you have successfully passed are elementary, but in them liemany secrets, which will hereafter be revealed to you. in ancient times, knowledge as to the mosthigh was not made known without due preparation on the part of the aspirant, through purificationsrituals of the societas rosicrucianis in angliazelator7 by earth, air, water and fire, as

do.celebrant:do you pledge your honour to yield a ready obedience to your superior officers, in matterspertaining to the order and to assist and defend your brethren of the rosae cross when just occasionrequires it?aspirant:i do.celebrant:brethren, do you consent that this aspirant may proceed?the brethren cross their arms upon theirs breasts in token of assent.celebrant:let the aspirant kneel at the altar. brethren, as true rosicrucians, let us bend the knee to him fromwhom we derive our being.kneel forrituals of the societas rosicrucianis in angliazelator8 prayerwe supplicate thy blessing and gracious guidance, o holy lord, father almighty, author of lightand truth, on behalf of this thy servant, who aspires to a greater knowledge of thee, and of thywondrous works, that thy glory may be

owledge of thee, and of thywondrous works, that thy glory may be magnified. vouchsafe to illume him with the light of thywisdom; cleanse him and sanctify him, that being made worthy of this place where we strive tocomprehend and glorify thee, he may be enabled to retain a firm hope, a righteous council andappreciate thy holy doctrine. amen.the brethren now noiselessly form the mystic circle about the altar and the aspirant, who is stillkneeling, while the suffragan reads the following "in the beginning was the word, and the wordwas with god, and the word was god.the same was in the beginning with god.all things were made by him; and without him was not anything made that was made.in him was life, and the life was the light of men.and the light shineth in the darkness and the darkness compr

i.n.r.i. above the rose, when thecelebrant so directs: rise, my brother, and receive the light of our mystic circle.the conductor removes the veil of obscurity from the aspirant, while the brethren thrice strike theirarms across the breast.chief adept:the light of the lord be with you.celebrant:and with thy spirit.worthy brother, on being restored to a more perfect vision you discover before you the altar uponwhich rests the rose upon the cross, commemorative of the spotless life of him whom we believewas the manifested glory of god. behold the initials of that sacred name and title which weretraced in burning letters upon the cross of the redeemer. treasure in your heart the remembrance ofthe word, i.n.r.i, jesus nazarenus rex judeorum. forget not that for 33 years he laboured on earthin

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

s. the cabinet prepared for the evocation was situated in a turret; it contained four concave mirrors and a species of altar having a white marble top, encircled by a chain of magnetized iron. the sign of the pentagram, as given in the fifth chapter of this work, was graven and gilded on the white marble surface; it was inscribed also in various colours upon a new white lambskin stretched beneath the altar. in the middle of the marble table there was a small 1 copper chafing-dish, containing charcoal of alder and laurel wood; another chaf66 the doctrine of transcendental magic ing-dish was set before me on a tripod. i was clothed in a white garment, very similar to the alb of our catholic priests, but longer and wider, and i wore upon my head a crown of vervain leaves, intertwined with a g

voice at first low, but rising by degrees. the smoke spread, the flame caused the objects upon which it fell to waver, then it went out, the smoke still floating white and slow about the marble altar; i seemed to feel a quaking of the earth, my ears tingled, my heart beat quickly. i heaped more twigs and perfumes on the chafing- dishes, and as the flame again burst up, i beheld distinctly, before the altar, the figure of a man of more than normal size, which dissolved and vanished away. i recommenced the evocations and placed myself within a circle which i had drawn previously between the tripod and the altar. thereupon the mirror which was behind the altar seemed to brighten in its depth, a wan form was outlined therein, which increased and seemed to approach by degrees. three times, and

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

on. all this will be explained, together with the rites, decried and now regarded as fabulous, of the great sabbath and of black magic. within the grand circle of evocations a triangle was usually traced, and the side towards which the upper point should be directed was a matter for careful observation. if the spirit were supposed to be from heaven, the operator placed himself at the top, and set the altar of fumigations at the bottom; but if the spirit came from the abyss this method was reversed. moreover, the sacred symbol of two interlaced triangles, forming the six-pointed star, known in magic as the pantacle or seal of solomon, must be worn upon the forehead and the breast, and graven 24 the ritual of transcendental magic in the right hand. independently of these signs, the ancients

l. afterwards the pentacle is placed successively at the north, south, east, west and centre of the astronomical cross, pronouncing at the same time, one after another, the consonants of the sacred 36 the ritual of transcendental magic tetragram, and then, in an undertone, the blessed letters aleph and the mysterious tau, united in the kabalistic name of azoth. the pentagram should be placed upon the altar of perfumes and under the tripod of evocations. the operator should wear the sign also as well as that of the macrocosm, which is composed of two crossed and superposed triangles. when a spirit of light is evoked, the head of the star. that is, one of its points. should be directed towards the tripod of evocations and the two inferior points towards the altar of perfumes. in the case of

is exercised over mouth and chin. among the ancients these notions constituted the occult science of physiognomy, afterwards recovered imperfectly by lavater. the magus who intends undertaking the works of light must operate on a sunday, from midnight to eight in the morning, or from three in the afternoon to ten in the evening. he should wear a purple vestment, with tiara and bracelets of gold. the altar of perfumes and the tripod of sacred fire must be encircled by wreaths of laurel, heliotrope and sunflowers; the perfumes are cinnamon, strong incense, saffron and red sandal; the ring must be of gold, with a chrysolith or ruby; the carpet must be of lion-skins, the fans of sparrow-hawk feathers. on monday the robe is white, embroidered with silver, and having a triple collar of pearls

nd; in the name of the angel anael, by the power of adam and of heva, who are jotchavah, begone, lilith! let us rest in peace, nahemah! by the holy eloim and by the names of the genii cassiel, sehaltiel, aphiel and zarahiel, at the command of orifiel, depart from us, moloch! we deny thee our children to devour. the most important magical instruments are the wand, the sword, the lamp, the chalice, the altar and the tripod. in the operations of transcendental and divine magic, the lamp, wand and chalice are used; in the works of black magic, the wand is replaced by the sword and the lamp by the candle of cardan. we shall explain this difference in the chapter devoted to black magic. let us come now to the description and consecration of the instruments. the magical wand, which must not be co

must be inscribed on the reservoir. two globes must be fitted to this lamp, one adorned with a transparency, representing the seven genii, while the other, of larger size and duplicated, should contain variously tinted waters in four compartments. the whole instrument should be placed in a wooden pillar, revolving on its own axis, and permitting a ray of light to escape, as required, and fall on the altar smoke at the moment of the invocations. this lamp is a great aid to the intuitive working of slow imaginations and for the immediate creation in the presence of magnetized persons of forms alarming in their actuality, which, being multiplied by the mirrors, will magnify suddenly, and transform the operator's cabinet into a vast hall filled with visible souls. the intoxication of the perf

RUBY TABLET OF SET

ape their paths of xeper as inspired [closing: farewell to set, close the gate, extinguish the candles, ring the bell [shu and tefnut, echoed by all others] thus it begins. reading list: the sphinx and the chimaera following is the text of a conversation between a sphinx and a chimaera, evoked to manifestation in order to explore certain magical implications of the dialogues of plato. placed upon the altar: the collected dialogues of plato, hamilton& cairns (ed, princeton university press, 1961 ce] the sphinx: i think it essential to preface any discussion of a single platonic dialogue with two major qualifications. the first is that, to be treated without distortion, plato's philosophy must be appreciated in its entirety. emphasis upon any single dialogue or group of dialogues carries wit

noir" 19. what is magick? 20. explain the difference between greater magick and lesser magick? 21. in your own words, describe what is meant by the "intellectual decompression chamber" 22. what is the difference between a ritual and a ceremony? 23. what is the greatest obstacle to consciousness? why? 24. what is the difference between essence and personality? 25. what is the magickal symbolism of the altar? 26. explain what a magician should do in considering plans for an altar. 27. what is meant by a magickal oath and how may that oath be broken? 28. why is it important to so identify the will with the self that it becomes unconscious? 29. explain the true value in controlling both feelings and emotions. 30. what are the best ways to get rid of preconceived or inculcated ideas? 31. it is

old anubis, the opener of the way. you hold the keys to the netherworld. your keen eye lets no one unworthy pass. know that this one of our brethren, adept rick furgeson carries the blue feather of maat. he enters upon the righteous man's path to be numbered among the xu. open wide the doors of the netherworld. escort this god to his barge, that he may begin his journey. h the papyrus is taken to the altar. before it is lit, the four neters surround the altar. the rest of the brethren assemble with arms outstretched. the papyrus is lit, and placed in the foil pan. the shadow begins to slowly "disappear, mingling among the assembled and removing his hood, symbolizing the departure. a chant is begun by the celebrant (sung in a monotone: gyou are the brother of the moon, and the son of sirius

ents for performance: this ritual can be performed either by a group or by an individual performing the several parts and offices by him or herself. all that is required is an altar or chamber with the standard implements and a single black candle for each participant. small black votive candles in votive glass cups are ideal for this. each participant will individually consecrate their candle at the altar at the appointed time. the candles can then be taken home and used in private meditative and introspective work- where the quest for one's true will really begins in earnest. true will working [the bell is rung 9 times] the litany of the nine angles celebrant: gwe honor the bond upon the world of horrors unto the beginning and ending of dimensions. h ghonor to azathoth, without whose lau

s work of art! h keeper of the elements faces east and traces the yellow trigram of air, then gives sign of the enterer: ggreat elemental of air, we unite with thee. we are focused. our minds are keen and attuned to reveal our true wills. h keeper of the elements gives sign of welcome: ggreat yellow powers of air, come forth and aid and guard us in this work of art! h keeper of the elements faces the altar and gives the sign of the enterer: gwe are spirit. we are all that is. ours is the unseen force that enters and departs throughout the farthest reaches of the universe. we are balance and self-unity. we are that from which our true wills spring! h the consecration of the lights each participant now brings his or her candle to the altar and consecrates it according to his or her ingenium

SALMANRUSHDIE THESATANICVERSES

art? or, worse: can a man's death be incompatible with his life? allie, whose first response on learning of her father's death had been fury, flung such questions as these at her mother. who, stonefaced beneath a wide black hat, said only "you have inherited his lack of restraint, my dear" after otto's death alicja ditched the elegant high style of dress and gesture which had been her offering on the altar of his lust for integration, her attempt to be his cecil beaton grande dame "phoo" she confided in allie "what a relief, my dear, to be shapeless for a change" she now wore her grey hair in a straggly bun, put on a succession of identical floral-print supermarket dresses, abandoned make-up, got herself a painful set of false teeth, planted vegetables in what otto had insisted should be a

SATANGEL

ical. what must also be understood is the reputation of the books themselves as objects of the arte; consecrated and embued with a spiritual power in their own right. their mere presence in a place could thus bring good or bad luck. in the circle it is just as much an integral part of the summonings and dominations that follow as are any other ingredient listed within their pages. its place is on the altar itself, like that most profound and famous yet much bastardised of all grimoire in the west, the bible. like the wand or sword, the powers of the grimoire were applied with conviction. consider that in the above confession of jubertus of bavaria, three devils appeared..when he who spoke opened this book. it is not merely the formulae, names, signs and prayers, or the astrological charts

afterwards reduced to powder. the remains must be interred at sunset in a secret place; a cross of a palm in height, being set upon the mound, while at each of the four corners the signs which follow must be drawn with the thumb; on this day the warlock may drink no wine, and will also abstain from eating meat. on tuesday, at the break of day, let him place the feather, taken from the bird, upon the altar together with a new knife. the signs hereafter represented must be inscribed on a sheet of virgin parchment or paper with wine which is the blood of jesus christ: they should be written upon the altar, and, at the end of the sacrifice, the paper should be folded in a new veil of violet silk, to be concealed on the morrow, together with the oblation of the sacrifice and a part of the cons

SATANIC BIBLE

t nothing could be truer. the popular concept of the black mass is thus: a defrocked priest stands before an altar consisting of a nude woman, her legs spread-eagled and vagina thrust open, each of her outstretched fists grasping a black candle made from the fat of unbaptized babies, and a chalice containing the urine of a prostitute (or blood) reposing on her belly. an inverted cross hangs above the altar, and triangular hosts of ergot-laden bread or black-stained turnip are methodically blessed as the priest dutifully slips them in and out of the altar-lady's labia. then, we are told, an invocation to satan and various demons is followed by an array of prayers and psalms chanted backwards or interspersed with obscenities. all performed within the confines of a "protective" pentagram draw

rape! the aspiring witch who deludes herself into thinking that a powerful enough working will always succeed, despite a magical imbalance, is forgetting one essential rule: magic is like nature itself, and success in magic requires working in harmony with nature, not against it. the satanic ritual a. notes which are to be observed before beginning ritual 1. person performing ritual stands facing the altar and symbol of baphomet throughout ritual, except when other positions are specifically indicated. 2. if possible, altar should be against west wall. 3. in rituals performed by one person the role of priest is not required. when more than one person is involved in the ceremony, one of them must act as priest. in a private ritual the sole performer follows the instructions for the priest

read and understand the complete book of belial. until you have done so, no degree of success can be expected from the thirteen steps which follow. the satanic ritual b. the thirteen steps (see devices used in a satanic ritual for detailed instructions) 1. dress for ritual. 2. assemble devices for ritual; light candles and shut out all outside light sources; place parchments to right and left of the altar as indicated. 3. if a woman is used as the altar she now takes her position- head pointing south, feet pointing north. 4. purification of the air by ringing of the bell. 5 "invocation to satan" and "infernal names" which follow (see book of leviathan) are now read aloud by priest. participants will repeat each infernal name after it has been said by priest. 6. drink from chalice. 7. turn

tude is compatible with the expressing of the most secret desires, and no attempt to "hold back" should be made in the acting out, verbalizing, or casting of images pertaining to your desires. it is at this step that your "blueprint" is drawn, wrapped, and sent off to the recipient of your working (a) to summon one for lustful purpose or establish a sexually gratifying situation leave the area of the altar and remove yourself to that place, either in the same room or without, that will be most conducive to the working of the respective ritual. then, fashion whatever imagery you possibly can that will parallel in as exact a way possible the situation towards which you strive. remember, you have five senses to utilize, so do not feel you must limit your imagery to one. here are devices that

rson or situation. e. any sounds or background noises conducive to a strong image. intense sexual feeling should accompany this step of the ritual, and after sufficient imagery is obtained, as strong an orgasm as is possible should serve as climax to this step. this climax should be attained using any masturbatory or auto-erotic means necessary. after orgasm is obtained, return to the location of the altar and proceed with step #11 (b) to insure help or success for one who has your sympathy or compassion (including yourself) remain in close proximity of the altar and with as vivid a mental image as possible of the person you wish to help (or intense self-pity, state your desire in your own terms. should your emotions be genuine enough, they will be accompanied the shedding of tears, which

SATANIC RITUALS

e who govern! cast down such as fall. bring forth 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 justice. open the mysteries of your creation, and make us partakers of the undefiled wisdom. yankee rlethe rites of lucifer on the altar of the devil up is down, pleasure is pain, darkness is light, slavery is freedom, and madness is sanity. the satanic ritual chamber is die ideal setting for the entertainment of unspoken thoughts or a veritable palace of perversity. now one of the devil's most devoted disciples gives a detailed account of all the traditional satanic rituals. here are the actual texts of such forbidden ri

cieties. there will always be those who "might as well be men" or "might as well be women" depending upon their endocrinological, emotional and/or behavioral predilections. it is far sounder, from a magical standpoint, for an ego-driven or forceful woman to conduct a ritual, rather than a shy, introspective man. it might prove awkward, however, to cast a passive man in the role of earth-mother-as the altar-unless his appearance conveyed the image of a woman. an exclusively homosexual group can often conduct more fruitful rituals than a group with both heterosexual and homosexual participants. the reason is that each person in an aflhomophile group is usually more aware of the individual active/passive propensities of his associates, and this ensures accurate role casting. it must be stress

priest (celebrant, his immediate assistant (deacon, a secondary assistant (subdeacon, a nun, an altar, an illuminator who holds a lighted candle where needed for reading, a thurifer, a gong-striker, an additional attendant and the congregation. hooded black robes are worn by all participants except two: a woman dressed as a nun, wearing the customary habit and wimple, and the woman who serves as the altar, who fa nude. the priest conducting the mass is known as the celebrant. over his robe he wears a chasuble bearing a symbol of satanism-the sigil of baphomet, inverted pentagram, inverted cross, symbol of brimstone or black pine cones. though some versions of the black mass were performed in vestments consecrated by the roman catholic church, records indicate that such garments were the e

of satanism-the sigil of baphomet, inverted pentagram, inverted cross, symbol of brimstone or black pine cones. though some versions of the black mass were performed in vestments consecrated by the roman catholic church, records indicate that such garments were the exception rather than the rule. the authenticity of a consecrated host seems to have been far more important. the woman who serves as the altar lies on the platform with her body at right angles to its length, her knees at its edge and widely parted. a pillow supports her head. her arms are outstretched crosswise and each hand grasps a candleholder containing a black candle. when the celebrant is at the altar, he stands between the woman's knees. the wall over the altar should bear the sigil of baphomet or an inverted cross. if

er arms are outstretched crosswise and each hand grasps a candleholder containing a black candle. when the celebrant is at the altar, he stands between the woman's knees. the wall over the altar should bear the sigil of baphomet or an inverted cross. if both are employed, the sigil of baphomet must take the uppermost or prominent position, the cross occupying the space between the lower halves of the altar's legs. the chamber should either be draped in black or in some way approximate the atmosphere of a medieval or gothic chapel. emphasis should be placed on starkness and austerity, rather than finery and glitter. all implements standard to satanic ritual are employed: bell, chalice, phallus, sword, gong, etc (see satanic bible for descriptions and use. in addition a chamber pot, thurible

SATANICON

psychological aspects of diabolism. the inverted pentagram is the traditional symbol of carnality and black magick. the parallelogram represents the causative mental and physical phenomenon at work in black magick. the figure in the center of the symbol is devaxcus librt, the beast of revelation. devaxcus librt represents the beast within man. the satanagram altarpiece is placed on the wall above the altar. a satanagram pendant or inverted cross is worn by the priest and all congregants. the infernal altar the raised platform is the lower focal point of the black chapel. the candles and articles of ritual are arranged upon the altar in the specified manner. if possible, the altar rests against the west wall. the black art vestment black is symbolic of the earthly instincts and the powers o

emotions and be pleasing to the palate. the chalice is placed next to the flame of satan. the flames of satanic truth and black art the traditional color of candles used in satanic rituals is black. black is symbolic of the essence of satan. altar candles are arranged in the following manner: the flame of satan represents supreme darkness and man s carnal nature. it is placed on the left side of the altar. the flame of lucifer represents enlightenment and eternal opposition to god and xianity. it is placed on the right side of the altar. additional black candles may be used in other areas of the black chapel for added illumination -22- the sword of satan the sword is the physical extension of the satanic will. it is the instrument of summoning and the director of demonic forces. the sword

ucifer represents enlightenment and eternal opposition to god and xianity. it is placed on the right side of the altar. additional black candles may be used in other areas of the black chapel for added illumination -22- the sword of satan the sword is the physical extension of the satanic will. it is the instrument of summoning and the director of demonic forces. the sword of satan is placed upon the altar with the point of the blade to the left. the thurible and the aroma of enlightenment the earthly scents are burned to accentuate and stimulate the emotions and imagination. the aroma of incense adds to the magickal (and demonic) qualities of the atmosphere. highly regarded are fragrances such as: pine, sandalwood, frankincense and myrrh. the thurible is placed next to the flame of lucife

commencement the sounding of the bell at each of the five points of the pentagonia signifies the opening of the gates of pandemonium and the subsequent release and attendance of demonic forces. the bell is to be rung while turning widdershins at the beginning and at the completion of the magickal working, thus closing the gates of the infernal city. the bell is placed at the left-front corner of the altar. the skull obtaining an authentic death s-head could prove problematical for most; however legal specimens are available from some occult merchants. the death s-head represents man s deathless will. it s also a symbolic link between the living and the dead (especially in rituals of a necromantic nature. if an authentic skull cannot be obtained than an imitation will suffice as the symbol

t; however legal specimens are available from some occult merchants. the death s-head represents man s deathless will. it s also a symbolic link between the living and the dead (especially in rituals of a necromantic nature. if an authentic skull cannot be obtained than an imitation will suffice as the symbolism is of paramount importance. the skull is placed at the center and behind the sword on the altar. ritual music music is important to religious ritual because of its powerful influence upon the emotions. most books of magick have failed to communicate this to their readers. any type of device which can influence and stimulate the mood of the event should not be discounted. traditionally, music employed for satanic ritual has come from the works of classical composers such as richard

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

individual from the constraints that have been acquired- both consciously and unconsciously- from past indoctrination and stigma. the actual ritual as laid out in the satanic rituals consists of a priest, who acts as the main celebrant, accompanied by two assistants, being referred to as the deacon and the subdeacon respectively, a nun adorned in habit and wimple and a naked female who serves as the altar and a congregation. the ritual begins with an invocation to the prince of darkness and his host of demons, followed by a renunciation of past allegiances and a dedication to satan-lucifer. the ritual progresses through the satanic offertory, canon and consecration of the host. the mass is completed with the recital of the fifth enochian key and the repudiation and denunciation, whereby t

wafer which, having been consecrated by insertion into the vagina of the female altar, is then cast to the floor and trodden upon. the participants drink from the chalice and the ritual is then officially declared completed. the order of nine angles offer a similar though different tradition concerning the black mass. whilst in the church of satan's black mass, the naked female takes the place of the altar, the black mass of the order of nine angles stipulates that it is a naked male who serves as the altar. three further participants and a congregation complete the number of celebrants. as opposed to the accepted understanding of a black mass where the participants are all adorned in black robes, the three leading participants wear white (priestess, scarlet (mistress of the earth) and pur

hant. further the members must 'wear only ceremonial robes, will abstain from intoxicating drinks and sexual pleasures and eat no meat'(31) the rite may be performed in one of three locations: a sinister temple, a cave, or an isolated hilltop. prior to the actual rite the sacrificial priest is chosen by lot. the congregation then assemble in the temple and the rite begins. the priestess serves as the altar for this rite whilst the opfer is held by the temple guardian. the master and the mistress then conduct the rite which begins with a ritual dance accompanied by the rhythmic chanting of "binan ath ga wath am" the master of the temple opens a nexion, or gate to the realm of the dark gods from which the dark gods will presence themselves if the rite is successful. the opfer-priest is then

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

heir family or house god or goddess at a simple altar in the courtyard or at the hearth. these sacrifices were generally food or drink; greeks and romans would simply share part of each meal with the gods. animals such as goats, sheep, and birds might also be sacrificed to the gods and the blood served in goblets. ribbons of flowers were usually placed over the neck of the animal as it was led to the altar and then struck on the head before its blood was drained by cutting its throat. both greeks and romans thought that the larger the offering, the more attention the gods would pay to their needs. sacrifices were also made at temples dedicated to the patron god or goddess. these sacrifices were not made inside the temple, but outside, usually on the eastern wall, at altars. these public sa

ong winter. of particular concern was whether food supplies for both humans and domesticated animals would last until the following spring or summer. modern neo-pagans such as wiccans have attempted to recreate the observances surrounding samhain as accurately as possible. ceremonies typically begin with a ritual bath. wiccans then consecrate( cast) a sacred circle in which rituals are conducted. the altar within the circle is decorated with gourds, pumpkins, pine cones, and autumn flowers. rituals are performed to foretell the future and to make contact with ancestral loved ones. after participants have shared food, such as cakes and wine or cider, the sacred circle is banished (or grounded, and the ritual ends. neo-paganism in the modern world neo-pagans acknowledge that as more people h

although shinto priests and priestesses do lead prayers, their main function is to maintain the shrine. rituals a typical shinto ritual, such as those held at festival times, consists of a number of parts and begins with passage under the tori into the world of the gods. after purifying themselves by ritually washing their hands, worshippers pass into the shrine s sanctuary, where they bow before the altar (an inner sanctuary can be entered only by priests and priestesses) food offerings are made, often consisting of rice cakes, based on the belief that each grain of rice is a symbol for a human soul. then, the priest or priestess leads prayers on behalf of the worshippers. many of these prayers date from as far back as the tenth century. music and dance are typically part of the ritual (a

the righteousness of the scribes and pharisees, ye shall in no case enter into the kingdom of heaven. 5:21 ye have heard that it was said of them of old time, thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: 5:22 but i say unto you, that whosoever is angry with his brother without a cause shall be in danger of the judgment. 5:23 therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; 5:24 leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. 5:25 agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

e. and it was gionetta who had placed her when first born in her father's arms! she was surrounded by every snare, wooed by every solicitation that could beset her unguarded beauty and her dangerous calling. but her modest virtue passed unsullied through them all. it is true that she had been taught by lips now mute the maiden duties enjoined by honour and religion. and all love that spoke not of the altar only shocked and repelled her. but besides that, as grief and solitude ripened her heart, and made her tremble at times to think how deeply it could feel, her vague and early visions shaped themselves into an ideal of love. and till the ideal is found, how the shadow that it throws before it chills us to the actual! with that ideal, ever and ever, unconsciously, and with a certain awe an

t vessel spread its sails to the wind, and moved slowly along the deep. glyndon sighed, and the pupil and the master retraced their steps towards the city. book iv. the dweller of the threshold. bey hinter ihm was will! ich heb ihn auf "das verschleierte bildzu sais (be behind what there may, i raise the veil) chapter 4.i. come vittima io vengo all' ara "metast" at. ii. sc. 7 (as a victim i go to the altar) it was about a month after the date of zanoni's departure and glyndon's introduction to mejnour, when two englishmen were walking, arm-inarm, through the toledo "i tell you" said one (who spoke warmly "that if you have a particle of common-sense left in you, you will accompany me to england. this mejnour is an imposter more dangerous, because more in earnest, than zanoni. after all, wha

ountenance and passion of gesture which characterise the emotions of his countrymen "i was born at terracina, a fair spot, is it not? my father was a learned monk of high birth; my mother heaven rest her! an innkeeper's pretty daughter. of course there could be no marriage in the case; and when i was born, the monk gravely declared my appearance to be miraculous. i was dedicated from my cradle to the altar; and my head was universally declared to be the orthodox shape for a cowl. as i grew up, the monk took great pains with my education; and i learned latin and psalmody as soon as less miraculous infants learn crowing. nor did the holy man's care stint itself to my interior accomplishments. although vowed to poverty, he always contrived that my mother should have her pockets full; and betw

ct sounds, low and sweet as some unknown language of consolation and of heaven. and of heaven it was! for, at the murmur, the terror melted from her soul; upward, from the dungeon and the death, upward, where the happy cherubim chant the mercy of the all-loving, whispered that cherub's voice. she fell upon her knees and prayed. the despoilers of all that beautifies and hallows life had desecrated the altar, and denied the god! they had removed from the last hour of their victims the priest, the scripture, and the cross! but faith builds in the dungeon and the lazar-house its sublimest shrines; and up, through roofs of stone, that shut out the eye of heaven, ascends the ladder where the angels glide to and fro, prayer. and there, in the very cell beside her own, the atheist nicot sits stoli

SIR WALLIS BUDGE EGYPTIAN MAGIC

shalt paint a picture of what shall happen in the hall of maati upon a new tile moulded from earth, upon which neither a pig nor any other animal hath trodden. and if thou writest upon it this chapter the deceased shall flourish; and his children shall flourish; and his name shall never fall into oblivion; and bread, and p. 109 cakes, and sweetmeats, and wine, and meat shall be given unto him at the altar of the great god; and he shall not be turned back at any door in the underworld; and he shall be brought in along with the kings of the north and south; and he shall be in the following of osiris always and for ever" here, then, we have an excellent example of the farreaching effects of a picture accompanied by the proper words of power, and every picture in the book of the dead was equa

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

phallic stone; and a three-tined wooden fork (such as a branch) or a two tined wooden fork, or some other instrument that is not too long, but has three tines. if your circle is big enough, a full sized pitchfork will do. if you have a buck or a goat's skull, it should be in the center of the circle, in the center of the grouping of the implements. if you happen to be using an altar, it can be on the altar instead. you begin by going to the west, a short distance from the circle, and you close your eyes, and meditate on the darkness, just formless, expansive darkness. you must bring to mind a doorway that seems imposing to you- a frightening doorway, threatening and ominous seeming, and even though no two people will have the same image in their heads, all of these doors should have a roug

henever you need the strengthening. once you have considered carefully what you desire or need (and don't forget that this rite can just be done for simple praise, without necessarily "asking" for something) you drink some of the libation, and then carry the cup to the east and leave it there, as your offering. it shouldn't be touched for a few hours. if there is an altar in the east, leave it on the altar. the petition is a more "magical" working, as opposed to the sharing of a libation, which always has more religious overtones. to make a petition, you write, on clean parchment paper (or just regular unlined, acid- free paper) your desires or needs; you sign in your own name, and some go further and dab a drop or three of their blood on these petitions. then, folding or rolling the petit

SOLOMON

but i solomon, on hearing that, and knowing that the demon ornias had told me the truth, glorified the god of israel. 116. and the queen of the south saw all this, and marvelled [41] glorifying the god of israel; and she beheld the temple of the lord being builded. and she gave a siklos [1] of gold and one hundred myriads of silver and choice bronze, and she went into the temple. and (she beheld) the altar of incense and the brazen supports of this altar, and the gems of the lamps flashing forth of different colours, and of the lampstand of stone, and of emerald, and hyacinth, and sapphire; and she beheld the vessels of gold, and silver, and bronze, and wood, and the folds of skins dyed red with madder. and she saw the bases of the pillars of the temple of the lord. all were of one gold [2

SPENSER THE CULT OF THE ALL SEEING EYE 1960

rld upon the senses of the visitor who walks along the corridor, reaches the inner arched entrance, turns right, and looks into the room. the room is very dimly lit. the only source of light, at first glance, is that which is reflected squarely from the gleaming upper surface of the brooding, somber altar in the center of the room. a special lens recessed in the ceiling focuses a beam of light on the altar from a point above and just beyond its far edge. thin lines of bluish light lap the edges of the shadow cast by the altar. the acoustical properties of the room are unique. the edges of padding material behind the paneling on the walls can be detected at the ceiling level. this absorbs sound as does the swedish-woven blue rug which covers the floor of the corridor and the back of the roo

ouraged by the guard. the mural is a fresco which was painted originally on wet plaster one section at a time by the artist with the aid of an expert in this work brought from europe. it is set into a steel-framed narrow panel projected from the wall, behind which is an enclosed area some six inches deep which has its own light source. a small, square projector set close against the front base of the altar throws a diffused beam of light from a recessed aperture upon the surface of the mural. there are also ten hidden lights, five on each side of the room, behind the upper edges of a thin suspended ceiling which extends out over the room from the top of the mural. the 18 inch space between the two ceilings contains the light control apparatuses. the lower ceiling is wedge-shaped and separa

e top of the mural. the 18 inch space between the two ceilings contains the light control apparatuses. the lower ceiling is wedge-shaped and separated from three walls of the inner room by a footwide space. thus the room appears to be much longer than it really is because of the many converging lines leading into the narrow end, the corners of which are rounded off on either side of the mural -7- the altar the altar is four feet high and rests on two narrow cross pieces. it is a dark gray block of crystalline iron ore from a swedish mine and weighs six and one-half tons. the swedish government presented this block of ore. the largest of its kind ever mined. to the u.n. in early 1957 "the chunk rests on a concrete pillar that goes straight down to bed-rock."1 the area and passageway beneath

ction of an agba (mahogany) tree from french equatorial africa. it was the idea of wallace harrison, director of the international board of architects which planned the u.n; co-architect and director of rockefeller center; and member of the board of directors of the socialist new school of social research in new york city (see who's who in america, 1959) the room contained a philodendron plant on the altar, to symbolize some unknown person killed in a war; an olive green rug; 25 russet-colored chairs; and a blue and while u.n. banner set in front of a ceiling-to-floor white drape. friends op the meditation room on february 16, 1953, a group known as the friends of the meditation room, numhering 1500 members, presented through its officers a set of guest books to the u.n. wherein visitors t

nto a form called the tree of life, which in turn is vertically composed of three pillars. c. w. king, in his gnostics (p. 12) states that the two outer pillars "figure largely amongst all the secret societies of modern times, and naturally so; for these illuminati have borrowed, without understanding it, the phraseology of the cabalists (ibid, pp. 390-391) the cornerstone dag hammarakjold called the altar a reminder of that "cornerstone. on which all human endeavor must be based" the meditation room faces north north-east. to enter the room one must proceed from darkness to light. with these facts in mind note the cabalistic symbolism of the following description of the cornerstone by an authority:9 "in its situation it lies between the north, the place of darkness, and the east, the plac

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

e to anyone unworthy to attain them! no transgression could be greater than the betrayal of the mysteries to the uninitiated; the betrayer would be punished not just with the confiscation of property but with death. we know that the poet aeschylus was accused of representing certain contents of the mysteries on the stage. he escaped death only by the mysteries and mysteriosophy 3 taking refuge at the altar of dionysus and legally proving that he was not an initiate.3 the ancient testimonies to the mysteries are at once revealing yet full of ambiguity. the initiates were convinced that to tell what they knew would be sinful, and indeed that it would be sinful for the uninitiated to hear it. plutarch mentions the terror of the initiand, and compares his position to a preparation for death.4

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

by a strange, sexless man to be cleansed of "original sin" we celebrated man and nature as they really are. as i sat wearing the red robe my mother made that morning, i toyed with the baphomet amulet dangling around my neck. imperiously, i surveyed the sea of black-hooded celebrants. it took me a few years to realize that some of them may have been more fascinated with the naked woman sprawled on the altar than with me. the gothic strains of a hammond organ echoed against the black and red walls..i delighted in being the focal point of all this activity. my father, the high priest, raised his ceremonial sword in benediction. i felt a great sense of warmth and respect. how many people can honestly say they have this feeling at any point in their life "i have something they don't" i thought

iangle as symbol of "gay liberation" to occultists, the triangle pointing upward represents fire and that pointing downward water. to combine, balance, and unite the two brings dualism, or equilibrium, which is a goal of freemasonry and a cardinal tenet of all illuminist religious systems. the pope's triceps the vatican also got into the triangle act. in some roman catholic churches today, behind the altar we find displayed the all-seeing eye inside a triangle. meanwhile, the pope can often be seen wearing the symbol of the triceps on his vestments or on his dagon fish god hat, which has its own unique triangular design. the triceps is a nordic design of three earth diamonds thought to invoke earth energy powers and spiritual magic. by adding straight lines on its three sides to fill in th

erty" in new york city's harbor? well, now you know. america, meet your satanic mistress: isis. 366 codex magica black magic masonic witchcraft, and triangle powers 367 pages 800 and 801 from encyclopedia of freemasonry by albert g. mackey, 33 and charles t. mrclenachan, 33. 368 codex magica a dark scene inside a masonic temple in greece. the human sacrifice lays straddled as a five point star on the altar. superimposed behind are the descendant (hell) triangle and the tau symbol of the royal arch. the delta triangle design is feminine and corresponds to the female's vulva. two magical seals based on the black book of honorius. the first is the occult seal of great work. the second is the occult seal of black magic. note in both of them the opposed position of the triangles and the positio

ased on an actual ritual conducted by a satanic sect known as ordo saturnus (order of saturn. the planet saturn is the sixth planet from the sun in our solar system. saturn was worshipped in ancient civilizations as a form of satan, or lucifer. the triangle within a circle (symbol also of today's alcoholics anonymous) group is on the wall while the satanic "x" within the circle is on the front of the altar cloth. rosicrucians also commend the triangle within the circle, the very logo of alcoholics anonymous. from a page right out of a rosicrucian manual, the figure at left is the "symbol of creation" nehushstan the serpent, also called oroboros, the serpent swallowing its own tail. this symbolizes perpetual movement (hegelian dialectic) and the occult conception of the "circle of life" the

abala is a teaching source of the freemasons as well as for other groups. john torrell, publisher the dove kabbalah: the sacred books of black magic of orthodox judaism which form a large part of the basis of the western secret societies, from rosicrucianism to freemasonry and the oto. kabbalism is itself derived from the sorcery of ancient babylon and..pharaohic egypt. craig heimbichner blood on the altar kabbalism is a system of jewish mysticism and magic and is the foundational element in modern witchcraft. virtually all of the great witches and sorcerers of this century were kabbalists. william j. schnoebelen, the dark side of freemasonry the hebrew cabala is a series of occultic writings that are as demonic as any incantation ever uttered in witchcraft. webster's dictionary tells us t

THE CANOPIC GODS SYMBOLISM

ce, who makes the morning to pass and awakens the light of a golden dawn in the heart of him whom the eternal gods shall chose, by the sacred science of breath. kabexnuv is guarded by sakhet, the sun at the western equinox, the opening of amenti, who wears the scorpion on her head- and these guardianships were often painted on the canopic jars. when, therefore, the candidate kneels at the foot of the altar, or where the corpse lies on the bier preparatory to the passing over the river towards the west, and the soul stands before osiris, and the goddesses stand by and watch while the beam sways and the decision is taken- the body of the candidate is then, as it were, broken up as the body of osiris was broken, and the higher self stands before the place of the pillars, but the lower self is

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

od of st. lorenzo (d. 258) rests in a small flask in the right wing of the church of st. maria in amaseno. lorenzo was martyred on august 10, 258 under the order of the emperor valerian (d. 260, and although he was condemned to be burned to death on a grill, some of his blood was caught and preserved by his fellow christians. each year on the anniversary of his martyrdom, the vial is brought near the altar and locked in a glass cabinet. there, in full view of the assembled worshippers at st. maria, the transformation of the centuries-old clotted blood to liquid occurs. psychical researcher luigi garlaschelli has proposed that a process called thixotropy might explain how the blood of st. januarius might liquefy each year. thixotropy denotes the property of certain gels to liquefy when stir

andling the relic during the religious ceremony, the motions of a priest repeatedly checking the progress of the blood in the vial, might well provide the necessary movement to prompt the liquefaction of the saint s blood. but the investigator is cautious about applying his theory to explain the liquefied blood of st. lorenzo, which is only moved once on august 10 from its place of safekeeping to the altar, or the large vial containing the blood of st. panatleone, which becomes liquefied on july 27 and is never moved from its resting place behind a grating. garlaschelli speculates that the overall look of the substances in the vials, together with their observed properties of softening and liquefying when near the warming effect of altar candles and human touch, then returning to solid onc

away from the cities and villages on large areas of flat ground. sides; but wherever the rituals were held, it was essential that one end of the worship area be wooded. this grove, according to tradition, served as the choir and sanctuary. the open area served as the equivalent of the nave in an orthodox church. at the far end of the wooded grove, the worshippers erected an altar of stones. upon the altar was placed a large, wooden image of satan, which many contemporary scholars agree was quite likely intended to be a representation of the nature god pan, rather than the prince of darkness. even in its most polished form, this effigy did not resemble the sleek, mustachioed popular conception of a long-tailed devil in red tights. the idol s torso was human, but its bottom half was that of

attended the ritual observances. the chief officiant was called the ancient one, a purely symbolic title, as in many sabbats, the priestess might be an adolescent girl. at the priestess signal, the celebrants touched their torches to the flame burning between the dark image s horns and received the transference of lucifer s light. the office was opened with the priestess chanting: i will come to the altar. save me my holy lord satan from the treacherous and the violent. the ceremonial procession and opening prayer completed, the priestess next delivered the ceremonial kiss to the hindquarters of the image. the only real steadfast rule of the sabbat was that there must be an equal number of both sexes. each participant must have a mate. under torture, many witches told their confessors tha

tion. with moral laxity the order of the day in louis xiv s (1638 1715) france, the shrewd la voisin s home for unwed mothers always managed to provide her with a stockpile of sacrificial infants. the black mass was held deep in the bowels of la voisin s high-walled house in the region lying south of st. denis, which, in seventeenth- century paris, was called villeneuve. the supplicant approached the altar in complete nudity and lay upon its black surface. a black-robed acolyte stepped forward to place a flickering black candle in each of her upturned palms. at this point, abbe guilborg (d. 1680) appeared and positioned himself at the living altar. he wore vestments of an orthodox shape made of white linen. the chasuble (outer vestment worn by celebrant at mass) and the alb were embroidere

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

rding to the old bridal saying, the bride is to wear: something old and something new, something borrowed and something blue. the wedding procession. most of the traditional wedding observances that are honored today in north america originated in europe and the united kingdom during the middle ages. then as now, the ushers enter first, escorting guests and relatives to appropriate seating before the altar. the bridesmaids enter after the guests and family members have been seated, walking down the aisle most often one at a time, though some traditions favor them approaching the altar two by two. the bridesmaids may wear colorful gowns, often similar in design to the bride s, but they may never wear white, a color reserved for that of the bride. flower girls may precede the bridesmaids, or

om would prove fruitful. later, flowers carried in small ornamental baskets replaced the garlands of wheat, and petals were often strewn from these baskets in the path of the bride. the maid or matron of honor, who is unattended, comes next, followed by the bride. the bride is always the last to enter, and she walks down the aisle leaning on the arm of her father or whoever is to give her away at the altar. a page or pages, usually a young boy closely related to either bride or groom, may be added to the group to bear the train of the bride s gown. it has been suggested by some historians that the tradition of the bride carrying a bouquet of flowers began as a precaution against body odor. in the middle ages, according to these scholars, most people planned to be married in june because th

mes when a woman s family might not have the money for a dowry. out to capture a bride, he was usually accompanied by a strong-armed friend who helped defend the groom against the pursuing father and relatives of the stolen woman. in medieval times, the groomsmen were known as bride knights, whose duty it was to guard and protect the bride on her way to the church, accompany her down the aisle to the altar, and after the ceremony had been conducted, relinquish her to the groom. the origin of the bridesmaids also hearkens back to marriage by capture. as that form of brutal courtship was fading into humankind s memories of ancient ways better forgotten, it remained the custom for the bride to pretend that she was being carried away against her will and wished to escape from the groom s clutc

ride and groom. on the day of the wedding, the groom arrives at the church in the company of his best man. the bride awaits them in the company of her attendants, her bridesmaids, and, on occasion, a matron of honor, perhaps an older sister or some other relative. when the ceremony begins, the groom, his best man, and his groomsmen enter at the front of the church and join the priest or pastor at the altar. once they are in position, the organist, orchestra, or other musical accompaniment, begins to play a piece of music that signals the entrance of the bridesmaids, who one by one walk down the aisle to stand opposite the groom and groomsmen. when their processional is completed, the musicians play another selection that announces the arrival of the bride and her father. after the bride an

piece of music that signals the entrance of the bridesmaids, who one by one walk down the aisle to stand opposite the groom and groomsmen. when their processional is completed, the musicians play another selection that announces the arrival of the bride and her father. after the bride and her father have walked down the aisle, the clergyperson asks who gives the woman to the man who awaits her at the altar. traditionally, it has been the father who designates that he is the one who gives the bride to the groom, but in recent years, the mother may also stand with her husband and say that together they give the bride to the groom. the bride approaches the altar and stands beside the groom. the clergyperson reads passages from the bible that speak of the harmony of the marriage state and god

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

iestess to put a spell on the judge to cause him to find the young man not guilty. laveau took three guinea peppers and placed them in her mouth before she went to the cathedral to pray. although she was the recognized voodoo priestess of new orleans, she did not find her beliefs incompatible with catholicism and christian charity, and she attended mass daily. on that particular day, she knelt at the altar for several hours, praying for the young man to be found innocent. then, later, by a ruse, she managed to enter the courtroom and place the peppers under the judge fs seat. the judge found the prisoner not guilty, and marie laveau was handsomely rewarded by the merchant. laveau greatly popularized voodoo by revising some of the rituals until they became her unique mixture of west indian

s sainted patroness. h sources: grimassi, raven. encyclopedia of wicca& witchcraft. st. paul, minn: llewellyn publications, 2000. machia, arawn. gways of the strega: an introduction. h [online] http//www.monmouth.com/ equinoxbook/strega.html. steiger, brad. revelation: the divine fire. englewood cliffs, n.j: prentice-hall, 1973. stregeria: old religion or new? ple were equipped with horns, as was the altar at the shrine of the ark of the covenant in jerusalem before solomon. most curious of all, however, is michaelangelo fs (1475.1564) famous statue of moses (14th.13th century b.c.e, which depicts him with horns, thereby causing his head and face to bear a remarkable resemblance to cerrnunos, as the celts named the horned god. because of the importance of human and animal fertility, the ho

professing their allegiance to the great deities of nature. to staunch christians, this horned image was an obscene representation of satan, a black, grotesque figure that was fiendishly lit by the roaring fire in front of it. in the flickering light, the torso of the figure appeared to be human while the head, hands, and feet were shaped like those of a goat and covered with coarse, black hair. the altar beneath the image of the horned god was constructed of stones, and the ceremony performed was intricate. although there was plenty of food and beer, many scholars of witchcraft believe that the high priests and priestesses took advantage of the entranced state of most of the worshippers and spiked the drinks with belladonna or other drugs. the crowd was then easily whipped into an intoxi

l words were written at each point: gagial h at the eastern, gtzabaoth h at the southern, gjhvh h at the western, and gadhby h at the northern. between each of these points a pentacle, or five-pointed star, was drawn. the magician placed his brazier of lighted charcoal at the eastern point, in the smallest circle. then his altar, its center plumb with the center of the brazier, was equipped. upon the altar were the ritual tools, including salt water, incense, candles, and herbs appropriate to his specific undertaking. lighted candles would also be placed around the outside circle. each tool was carefully consecrated and wrapped in white linen. in the circle with him, the magician would have prepared the proper talismans. inscribed also within the circle were the seals of the spirits to be

THE GOD OF THE WITCHES

also in the bronze age. it wasonly when rome started on her career of conquest that any written record was made of the gods of westerneurope, and those records prove that a horned deity, whom the romans called cernunnos, was one of thegreatest gods, perhaps even the supreme deity, of gaul. the name given to him by the romans means simplythe horned. in the north of gaul his importance is shown on the altar found under the cathedral of notredame at paris. the date of the altar is well within the christian era; on three sides are figures of minor godsrepresented as small beings, on the fourth side is the head of cernunnos (plate 4, which is of hugeproportions compared with the other figures. he has a man's head, and like the ari350ge figure he wears stag'santlers, which are further decorated

compared with the other figures. he has a man's head, and like the ari350ge figure he wears stag'santlers, which are further decorated with rings; these may be hoops of withy or bronze currency-rings. likehis palaeolithic prototype he is bearded. this altar shows that, in accordance with roman artistic ideas, thedivine man was not masked, he wears the horns and their appendages fixed on his head. the altar appears tohave been dedicated in a temple so sacred that the site was re-used for the principal temple of the new faith.cernunnos is recorded in writing and in sculpture in the south of gaul, in that very part where the palaeolithicpainting of him still survives. it is highly improbable that the cult of the horned god should have died out insouth-western europe in neolithic times and hav

council of toledo[72, forbade the people to dance inchurches on the vigils of saints' days. in 1209[73] the council of avignon promulgated a similar prohibition. the god of the witcheschapter iv. the rites44as late as the seventeenth century the apprentices of york danced in the nave of the minster.[74] even at thepresent day the priest and choristers of the cathedral at seville dance in front of the altar on shrove tuesdayand at the feasts of corpus christi and of the immaculate conception; while at echternach in luxembourgon[75] whit-tuesday the priest, accompanied by choir and congregation, dances to church and round thealtar.the sacred dance is undoubtedly pre-christian, and nothing can emphasise more strongly its hold on theminds of the people than its survival after many centuries of

shut the door" the knights rushed in,and when they hesitated to begin becket deliberately taunted them as if intending to make them lose control.he then bent his head, stretching out his neck that they might the more conveniently strike with their swords.after the first blow he fell face downwards, as though prostrate in prayer, and in that attitude was despatched.the terrified monks had fled to the altar fearing that every moment would be their last; but the knights had noenmity to them. they broke the arm of the english monk, edward grim, who defended becket to the last, andanother priest, who ran out evidently with some wild idea of giving help, was half stunned by a blow on thehead with the flat of a sword, otherwise the flustered crowd at the altar received no hurt. the knights cried

THE KEY TO THE MYSTERIES

fertile slave, his force; but when force has produced its fruit, thought becomes fertile; and the son of intelligence drives into exile the child of force. the man of intelligence is submitted to rude tests; he must confirm his conquests by sacrifices. god orders him to immolate his son, that is to say, doubt ought to test dogma, and the intellectual man should be ready to sacrifice everything on the altar of supreme reason. then god intervenes: universal reason yields to the efforts of labour, and shows herself to science; the material side of dogma is alone immolated. this is the meaning of the ram caught by its horns in a thicket. the history of abraham is, then, a symbol in the ancient manner, and contains a lofty revelation of the destinies of the human soul. taken literally, it is an

y instead of attracting, who scandalizes instead of edifying, who damns instead of saving. it is the hateful fanaticism which discourages good-will. it is the worship of death, sadness, and ugliness. 38 "what career shall we choose for our son" have said many stupid parents "he is mentally and bodily weak, and he is without a spark of courage- we will make a priest of him, so that he may 'live by the altar" they have not understood that the altar is not a manger for slothful animals. look at the unworthy priests, contemplate these pretended servants of the altar! what do they say to your heart, these obese or cadaverous men with the lack-lustre eyes, and pinched or gaping mouths<priest, of whom 'bad; is an impossible epithet, is not to be looked for in the chu

iracles "oh, as many as you like" and immediately the old priest began to recount things which the whole world would have found impossible, but which did not even turn a eye-lash of the professor of transcendental magic. 145 here is one of his stories: one day vintras, in an access of enthusiasm, was preaching before his heterodox altar; twenty-five persons were present. an empty chalice was upon the altar, a chalice well known to the abbe charvoz; he brought it himself from his church of mont-louis, and he was perfectly certain that the sacred vase had neither secret ducts nor double bottom"'in order to prove to you' said vintras 'that it is god himself who inspires me, he acquaints me that this chalice will fill itself with drops of his blood, under the appearance of wine, and you will a

prove to you' said vintras 'that it is god himself who inspires me, he acquaints me that this chalice will fill itself with drops of his blood, under the appearance of wine, and you will all be able to taste the fruit of the vines of the future, the wine which we shall drink with the saviour in the kingdom of his father "overcome with astonishment and fear" continued the abbe charvoz "i go up to the altar, i take the chalice, i look at the bottom of it: it was entirely empty. i overturned it in the sight of everyone, then i returned to kneel at the foot of the altar, holding the chalice between my two hands. suddenly there was a slight noise; the noise of a drop of water, falling into the chalice from the ceiling, was distinctly heard, and a drop of wine appeared at the bottom of the vase

's "the secret lore of magic, citadel press, new york, 1970 "choose a black cock, and give him the name of the spirit of darkness which one wishes to evoke "kill the cock, and keep its heart, its tongue, and the first feather of its left wing "dry the tongue and the heart, and reduce them to powder "eat no meat and drink no wine, that day "on tuesday, at dawn, say a mass of the angels "trace upon the altar itself, with the feather of the cock dipped in the consecrated wine, certain diabolical signatures (those of mr. home's pencil, and the bloody hosts of vintras "on wednesday, prepare a taper of yellow wax; rise at midnight, and alone, in the church, begin the office of the dead "mingle with this office infernal evocations "finish the office by the light of a single taper, extinguish it i

THE MAGICIAN S KABBALAH

ving it focus and meaning through the ceremonies associated with it. thus they could be used together whilst beginning a new relationship, or to discover and activate aspects associated with dissatisfaction over a job. equally, they can be used purely as written to get a sense of the role of each of the sephiroth in any process taking place throughout the universe or oneself. note that in hebrew, the altar, lamp, triangle, pentagram and hexagram all commence with the letter mem, symbolic through the image of the hanged man of initiation and the fastening to the "on-high, which is a state of being rather than a place or plane. the triangle and the hexagram (two triangles) both contain two occurrences of the letter shin, which in itself is symbolic of fire, represented by a triangle. 1. keth

riangle, pentagram and hexagram all commence with the letter mem, symbolic through the image of the hanged man of initiation and the fastening to the "on-high, which is a state of being rather than a place or plane. the triangle and the hexagram (two triangles) both contain two occurrences of the letter shin, which in itself is symbolic of fire, represented by a triangle. 1. kether; the ritual of the altar and the lamp altar; mzbth; the altar is the foundation of initiation, the link to on-high. offerings are made and intuition received here. the magician arranges the four elements and makes manifest his magic. lamp; mnvrh; the light of on-high, transforming the dark, bringing grace and enlightenment. the light of the lamp is the window through which we see. the lamp pertains to two of the

ation, the link to on-high. offerings are made and intuition received here. the magician arranges the four elements and makes manifest his magic. lamp; mnvrh; the light of on-high, transforming the dark, bringing grace and enlightenment. the light of the lamp is the window through which we see. the lamp pertains to two of the sephiroth, and is used here to represent kether. the lamp hanging above the altar is symbolic of kether, as it illuminates all the work below. the lamp which is carried in the hand, or any other form of light thus carried, symbolises netzach, in that it represents the light of love, which is brought by the magician, and only illuminates that to which it is directed. this is an important point of symbolism. the purpose of this first ritual is to link your goals with yo

your environment by recognising the inherent unity between kether and malkuth, symbolised by the lamp and altar respectively. kether in this context symbolises whatever enlightenment you wish to attain, and malkuth is your base of work. this ritual can hence be used to throw light on a particular facet of the environment, or some other problem that is facing you. the lamp must be suspended above the altar, but if this is not possible then a tall candleholder will suffice. the altar itself can be either the traditional double-cube altar or simply a tray upon which your implements are placed, or the top of a table. the ritual follows the influence of the letters that spell out kether, being kaph, tau and resh. point kaph stand or kneel before the altar and hold your hands above it, palms op

t possible then a tall candleholder will suffice. the altar itself can be either the traditional double-cube altar or simply a tray upon which your implements are placed, or the top of a table. the ritual follows the influence of the letters that spell out kether, being kaph, tau and resh. point kaph stand or kneel before the altar and hold your hands above it, palms open and facing up. visualise the altar as the centre of the universe, about which everything turns, like the spokes of a wheel. say; my life is the life i choose to lead. i am the centre myself, and that of all about me. point tau now place turn both hands over and place them on the altar, one over the other, both bent slightly inwards making an 'x' shape. feel the altar beneath your hands and say; my life is the place of the

THE MARTINIST OPERATIVE GENERAL RITUAL

d pointed blade either straight or flamboyant. the ornaments on the handle, hilt, or on the pommel, should display either the martinist pantacle, or the symbols of the temple of solomon (the so-called "masonic type" ornaments. it is preferable that the handle itself be inlaid with wood or horn, or if it is entirely made of metal- that it be covered with an isolating binding of wool or silk braid. the altar will be set up on a wooden table facing the true orient. it will be covered with the operational cloth with its pantacle properly oriented. the censer will be placed on the altar to the right of the pantacle ie: to the left of the operator, and the poniard, pointing towards the orient, to the right of the operator ie: on the left side of the pantacle; in the centre of the pentacle- the c

ay everything be done according to thy will, thou who hast disposed all things by measure, number and weight, as the sovereign might belongs to thee alone and thou dwellest forever (wisdom xi) by ieshouah, our lord, amen* 17 c) ritual the room is lit by a small sanctuary light or very dim luminary which will be extinguished later on. the operator makes the sign of the cross, standing erect facing the altar and the orient, and says: o venerated masters who have passed through the portals and have accomplished the ultimate voyage, i appeal to you 1 let us become united at this moment and in this place, become united with our brothers dispersed all over this vast world, become united in hearts and spirit. amen. operator now lights the ordinary candle (which he will use to light the central lu

se circles so that my soul may profit from the works which the order extends to those who prove worthy to become penetrated by thee, the holy ghost, who livest and reignest forever with the father and the son. by ieshouah, our lord, amen. next, operator throws some incense on the charcoal in the censer, takes the censer (or an earthenware cassolette) into his hand, and makes the first turn around the altar saying: o eternal, may this incense which i offer thee within these circumferences become a true image of the purity of my words and intentions, for thy greatest glory and justice. by ieshouah, our lord, amen. operator throws more incense into the censer and makes his second turn around the altar saying: o eternal, may this perfume which i offer thee in testimony of the purity of my 19 s

he one which zerubbabel offered thee in babylon for the deliverance of the remnants of israel. o eternal, deliver me from the slavery of darkness which surrounds and keeps me in privation of thy will and of thy science. hear my prayer so that my words and my will may conform with thine. by ieshouah, our lord, amen. operator again throws more incense into the censer and makes the third turn around the altar saying: o eternal, may my prayer become from now on a true perfume which i offer thee for eternity. may this perfume become a symbol of the fervour with which i shall invoke thee for my reconciliation, so that i may become sincerely united with him whom thou hast established as my guardian and given the care of guiding me. i invoke him, that helpful guardian, in the bosom of this circumf

thou hast established as my guardian and given the care of guiding me. i invoke him, that helpful guardian, in the bosom of this circumference although i do not see him with my eyes of flesh, to become my counsel, my guide and my support in this lowly world and in the other, for thy greatest glory and for my perfect sanctification. by ieshouah, our lord, amen. operator now replaces the censer on the altar and resumes his place standing erect and facing the orient. he extends his hands, open but slightly cupped, palms up, elbows against his body, saying: hear, o eternal, ineffable god, sacred father of all things, thou who seest and encompassest all, the prayer of thy servant prostrated before thee. grant me the calm, fervour and sincerity necessary for the feelings which i want to convey

THE NECRONOMICON SIMON VERSION

proper words and shapes. it has a name, and is called agga. the third sign is the sigil of the watcher. it is called bandar. the watcher is a race sent by the elder ones. it keeps vigil while one sleeps, provided the appropriate ritual and sacrifice has been performed: else, if called, it will turn upon you. these seals, to be effective, must be graven on stone and set in the ground. or, set upon the altar of offerings. or, carried to the rock of invocations. or, engraved on the metal of one's god or goddess, and hung about the neck, but hidden from the view of the profane. of the three, the arra and the agga may be used separately, that is to say, singly and alone. the bandar, however, must never be used alone, but with one or both of the others, for the watcher must needs be reminded of

stes, amid frightful monsters of the azonei. second, on the night of the walking, which must be the thirteenth night of the moon, having begun on the previous thirteenth night, thou must approach the gate with awe and respect. thy temple is exorcised. thou must light the fire and conjure it, but the invocation of the god of fire, and pour incense thereon. thou must make offering to the deities on the altar. third, thou must light the four lamps from the flaming brazier, reciting the invocation proper to each of these watchtowers in its proper place, summoning the respective star. fourth, thou must recite the invocation of the watcher, thrusting the sword into the earth at its station, not touching it until it is the appointed time for its departure. fifth, thou must take the seal of the st

the south, and to the west, the number of turns being equal to the special number of the star. seventh, thou must needs arrive back at the centre of the gate, before thine altar, at which time thou must fall to the ground, looking neither to the right no to the left at what may be moving there, for these operations attract many kinds of wandering demon and ghost to the gates, but in the air above the altar whereupon thou wilt presently see the gate opening for thee and the spirit-messenger of the sphere greeting thee in a clear voice, and giving thee a name, which thou must remember, for that is the name of thy passing the gate, which thou must use each time thou passeth thereby. the same spiritmessenger will meet thee and, if thou know not thy name, he will forbid thee entrance and thou w

nd these things shall be worn for the operations of calling only, and at other times shall be put away and hid, so that no eye may see them, save your own. as for the worship of the gods, it is after the fashion of your country, but the priests of old were naked in their rites. and thou shalt put down the circle. and thou shalt invoke thy god and thy goddess, but their images must be removed from the altar and put away, unless thou call the powers of marduk, in which case an image of marduk should be set thereupon, and no other. and the perfumes must be burnt in the brazier this book. and the watcher summoned, after its fashion. and the four gates invoked, being the four watchtowers that stand about thee and the circumference of the mandal and witness the rites, and watch the outside, that

o ensure that the gates remain forever closed. they must be sealed with the elder sign accompanied by the rites and incantations proper. the fifty names here follow, with their signs and powers. they may be summoned after the priest has ascended to that step on the ladder of lights and gained entrance to that sacred city. the signs should be engraved on parchment or sealed in clay and placed upon the altar at the calling. and in the perfumes should be of cedar, and strong, sweetsmelling resins. and the calling be to the north. the first name is marduk the lord of lords, master of magicians. his name should not be called except when no other will do, and it is the most terrible responsibility to do so. the word of his calling is dugga. this is his seal: the second name is marukka knows all

THE ROSICRUCIAN MANIFESTOS

king-glasses of divers virtues, as also in other places were little bells, burning lamps& chiefly wonderful artificial songs; generally all done to that end, that if it should happen after many hundred years, the order or fraternity should come to nothing, they might by this onely vault be restored again. now as yet we had not seen the dead body of our careful and wise father, we therfore removed the altar aside, there we lifted up a strong plate of brass, and found a fair and worthy body, whole and unconsumed, as the same is here lively counterfeited, with all the ornaments and attires; in his hand he held a parchment book, called i. the which next to the bible, is 12 our greatest treasure, which ought to be delivered to the censure of the world. at the end of this book standeth this foll

wn, and praised among very old folks; so might perhaps our gaza be enlarged, or at least be better cleared. concerning minitum mundum, we found it kept in another little altar, truly more finer than can be imagined by any understanding man; but we will leave him undescribed, untill we shal truly be answered upon this our true hearted famam; and so we have covered it again with the plates, and set the altar thereon, shut the door, and made it sure, with all our seals; besides by instruction and command of our rota, there are come to sight some books, among which is contained m (which were made in stead of household care by the praise-worthy m.p) finally we departed the one from the other, and left the natural heirs in possession of our jewels. and so we do expect the answer and judgment of

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

rs to interpret the book of the seven seals, and to paint its splendour, as an artist would incarnadine his canvas with the red blood of his mistress, love-kissed from the bloom of her crimson lips. i have not, as samuel, hacked and hewn agag into pieces before the lord in gilgal; but rather elijah-like have called upon wisdom and understanding so that my sacrifice, and even the wood and stone of the altar, and the water which floweth about it, may be licked up by the fire of the great coronation. as another ariadne i here offer this work to my readers as a twisted clue of silk and hemp to guide them safely through the labyrinthine mysteries of poetry and magic, whose taurine crags hug the blue sky, amorous as the kisses of pasiphae; across the elysian fields of myrtle and asphodel, up the

th, degraded by crime, brutalized by vice, vitiated, unsouled; lower than a slave, worse than a dog; spurned by man, shunned by woman, a human wreck, a growing horror? even so, once a smiling girl, sweet as a rose, pure as a lily; now the bedraggled gin-sodden harridan. o! marriage, thy name is failure: o! priest, what hast thou done? cramped the human mind, betrayed thy trust, sacrificed love on the altar of mammon, leaving the heart as a blighted flower, the soul as a hollow shell, void, execrable *in 1861 henry mayhew stated that the assumed number of prostitutes in london was about 80,000. and further adds. glarge as this total may appear, it is not improbable that it is below the reality than above it. one thing is certain. if it be an exaggerated statement. that the real number is sw

flicts. this is lust. peopled with all the horrors of inversion, we pass from the simple realms of prostitution, to the dismal kingdoms of sodom and lesbos. paederasts and tribades flock round us, yet we break away from them only to enter the foul jaws of the sexual hell of shrieking flagellants, who rush upon us, as obscene masochists grovel at our feet; far into its depths we sink, and there at the altar of phallommeda sits a foul vulture gloating over a corpse; and its name is necrophilia. into the realms of sexual-neurasthenia aleister crowley takes us, and it is necessary that he should. his religion, his philosophy, and his psychology, all point to an ultimate blending of our extreme perfections and imperfections. vice and virtue. in one great monistic unity. he that would be wise mu

come near her; she who loves, on the other hand, diffuses enthusiasm, nobility, and life. h *the doctrine of transcendent magic, p. 125. in her we see a contorted symbol of wifehood, whilst in the latter cases, and especially in gthe fatal force, h we find that of motherhood. the true wife must sacrifice her children before the shrine of her lover, and the true mother must sacrifice her lover on the altar of her children. this is no paradox, no riddle, no twisting of words; for crowley offers us in the glittering chalice of eternity the sacred blood of the bull, the second christ; and as the first, the lamb of god, sprang from the immaculate womb of the virgin-mother, so shall this second incarnation spring blood-red from the snowy lips of the great supernal mother, androgynous, the circe

n, has man ever sought this moloch of his nights, shedding o fer it his own blood, and drenching it with that of others, if it prove but an incubus of sorrow and despair? firstly, because most men are fools; secondly, because those who are not are knaves. i take no heed of trickery played by cunning mad elijah fs skill, when the great test of strength was made on carmel fs melancholy hill, and on the altar stone the liar cried gwater, h and poured forth greek fire *ahab, vol. ii, p. 123. if we could be optimistic enough to believe in a (semi-)omnipotent power (pure omnipotency is anachronistic, we should believe this malady were inflicted on man as are the measles, the croup, and the chicken-pox, so as to stimulate romance, and retard that ultimate uninteresting state perfection. this not

THE BINDING OF SHADOWS

just as anything within magick, must mean something to the one performing it. this banishing ritual allows passage from shades into our orbit if you will, while banishing unwanted mental aggravations or unwanted selfcreated or imposed spiritual hindrances. it is also essential to perform at the beginning and end the each rite, allowing the proper closing in such ceremony. i. the banishing facing the altar, located in the east, take the athame and make the sign of an invoking pentagram, averse and envision a light emerge from the center of your being. by the light of lucifer, born of my desire for the attainment of becoming, open the gates of the dead to protect my very being spirit and flesh. noctifer observe! touch the forehead and recite: ateh (unto thee) facing the north, make the sign

ssed from the grave to life touching the right shoulder, say ve-geburah (and the power) touching the left shoulder, say ve-gedulah (and the glory) facing the south, make the sign of the inverse pentagram, symbolizing the matter of the flesh and the psyche which allows the spirit- god to emerge. baraqijal, allow the stars to align with my everlasting protection! may the dead hear my call! face now the altar: before me lucifer; behind me shaitan; on my right hand belial; on my left hand leviathan; for about me flames the pentagram, and in the column stands the seven-rayed star of babalon! ii. the circle of the dead upon the altar a pre-created nganga should be with you (creation of ngangas involves the use of human and animal bones-called a fetish spirit- your blood, sigil, grave soil and sn

es of the dead which will allow you to form from your own desire demon servitors of protection. one may fuse animal remains with human to form half beast elementals, or shades that prove useful in defense. do not allow conversation of any kind with such created servitors, for that is the road of insanity. command and will and allow no argument or discussion with such spirits. facing the nganga on the altar, take gravesoil and toss a small amount in the nganga. take then the vial of blood (of your own blood, nothing else) and pour a small amount on the skull of bones within the nganga. take the wand, encircling counter-clockwise and intone: i summon the mighty dead from the spaces of silence from which the grave cradles. i give you life by blood and by soil, by the essence of my being. emer

THE SECRET RITUALS OF THE OTO

e the temple of the christians in the holy land, and to employ themselves in bringing back their architecture to its first institution. they agreed upon several ancient signs and symbolic words drawn from the well of religion in order to recognize themselves amongst the heathens and saracens. these signs and words were only communicated to those who promised solemnly, and sometimes at the foot of the altar, never to reveal them. this sacred promise was therefore not an execrable oath, as it has been called,5 but a respectable bond to unite christians of all nationalities into one confraternity. some time afterwards our order formed an intimate union with the knights of st. john of jerusalem. from that time our lodges took the name of lodges of st. john. 6 these and similar speculations ins

shall he seek it? w: in the well. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c2.html (2 of 14 [12/28/2001 2:02:43 pm] the secret rituals of the o.t.o (they go together, s. bearing candle, w. and e. with arms crossed over his back, to the well) s: a spring shut up, a fountain sealed! brethren, let the well be opened (w. and e. remove the ark, and bear it to the altar walking in front of s. s. places the candle upon it. they form a triangle about the altar. s. takes the dagger, and gives it to w, the disk, and gives it to e, and takes the book himself. e. lays disk on altar, to west of candle; s. places book open, upon disk; w. places dagger upon book) s: fellow-soldiers, we have drawn the living water of truth from the well of the oasis (o.t.o. appla

ave him, and he advances to the centre of the camp. he is gently guided if necessary. arrived, they stop him) s: whom have you there? w: a poor, etc, as before. s: who answers for him? w: i, the father. s: pass, seeker of life (he is taken to the west of the well) s: whom have you there? w: a poor, etc, as before. s: who answers for him? e: i, the mother. s: pass, seeker of life (they take him to the altar) w: most mysterious master, i present mr. a poor, etc, as before. s: is he well and worthily vouched for? e: he is. s: is he controlled? w: he is. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c2.html (4 of 14 [12/28/2001 2:02:43 pm] the secret rituals of the o.t.o (e. catches his wrists from behind; w. applies dagger) s: sir! are you prepared to obe

the coping-stone in place. s. removes his candle, and descends to the well. he knocks thrice with the dagger on the coping-stone, and returns) s: and the earth was without form and void, and darkness was upon the face of the deep. and the powers of nature said: let there be light! and there was light (w. and e. raise the stone, pull out c, and wrap him in the flag of his country. they lead him to the altar) s: in the name of the secret master (puts the book to his brow) s: in the name of the o.t.o (puts dagger to throat) s: by the authority of the grand master baphomet (puts disk to heart) i declare you a man and a brother (triple handshake, a chain being formed by the three officers and candidate. the noose is now cut, not untied (o.t.o. applause) third point file//c /documents%20and%20se

e former occasion; to study constantly the book of the law (indicates it) secondly, let me call your attention to this dagger, which has played so large a part in this ceremony. strive as best you may to discover the significance of this weapon; your labour will be well repaid. thirdly, let me counsel you to take note of this disk. you have little acquaintance with it, but it has been, there upon the altar, even as the sun, our father, is always in the heaven, even when we perceive him not. now, the dagger is in the form of a cross. and the disk in that of a circle; crosses and circles are therefore the true sign of our order. you will therefore stand perfectly erect, the feet together. now link the thumbs of your hands; and placing the left foot behind and cross the right, swing it outwar

THE HOLY BIBLE KING JAMES VERSION

e fruitful, and multiply upon the earth. 8:18 and noah went forth, and his sons, and his wife, and his sons wives with him: 8:19 every beast, every creeping thing, and every fowl [and] whatsoever creepeth upon the earth, after their kinds, went forth out of the ark. 8:20 and noah builded an altar unto the lord; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar. 8:21 and the lord smelled a sweet savour; and the lord said in his heart, i will not again curse the ground any more for man s sake; for the imagination of man s heart [is] evil from his youth; neither will i again smite any more every thing living, as i have done. 8:22 while the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not

they sent him away, and his wife, and all that he had. 13:1 and abram went up out of egypt, he, and his wife, and all that he had, and lot with him, into the south. 13:2 and abram [was] very rich in cattle, in silver, and in gold. 13:3 and he went on his journeys from the south even to bethel, unto the place where his tent had been at the beginning, between bethel and hai; 13:4 unto the place of the altar, which he had made there at the first: and there abram called on the name of the lord. 13:5 and lot also, which went with abram, had flocks, and herds, and tents. 13:6 and the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together. 13:7 and there was a strife between the herdmen of abram s cattle and the herdme

said, here [am] i, my son. and he said, behold the fire and the wood: but where [is] the lamb for a burnt offering? 22:8 and abraham said, my son, god will provide himself a lamb for a burnt offering: so they went both of them together. 22:9 and they came to the place which god had told him of; and abraham built an altar there, and laid the wood in order, and bound isaac his son, and laid him on the altar upon the wood. 22:10 and abraham stretched forth his hand, and took the knife to slay his son. 22:11 and the angel of the lord called unto him out of heaven, and said, abraham, abraham: and he said, here [am] i. 22:12 and he said, lay not thine hand upon the lad, neither do thou any thing unto him: for now i know that thou fearest god, seeing thou hast not withheld thy son, thine only [s

all the words of the lord, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of israel. 24:5 and he sent young men of the children of israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the lord. 24:6 and moses took half of the blood, and put [it] in basons; and half of the blood he sprinkled on the altar. 24:7 and he took the book of the covenant, and read in the audience of the people: and they said, all that the lord hath said will we do, and be obedient. 24:8 and moses took the blood, and sprinkled [it] on the people, and said, behold the blood of the covenant, which the lord hath made with you concerning all these words. 24:9 then went up moses, and aaron, nadab, and abihu, and seven

ging for the door of the tent [of] blue, and purple, and scarlet, and fine twined linen, wrought with needlework. 26:37 and thou shalt make for the hanging five pillars [of] shittim [wood] and overlay them with gold [and] their hooks [shall be of] gold: and thou shalt cast five sockets of brass for them. 27:1 and thou shalt make an altar [of] shittim wood, five cubits long, and five cubits broad; the altar shall be foursquare: and the height thereof [shall be] three cubits. 27:2 and thou shalt make the horns of it upon the four corners thereof: his horns shall be of the same: and thou shalt overlay it with brass. 27:3 and thou shalt make his pans to receive his ashes, and his shovels, and his basons, and his fleshhooks, and his firepans: all the vessels thereof thou shalt make [of] brass

TRUE HISTORY OF WITCHCRAFT

or a short year or a true history of witchcraft get any book for free on: www.abika.com 13 two, do you think that would be long enough for them to become such good friends that gifts of personal value would be exchanged several times, and that gbg would have been able to aquire the vast majority of crowley's effects after his death" merlin the enchanter, personal letter, 1986..on the floor before the altar, he remembers a sword with a flat cruciform brass hilt, and a well-worn manuscript book of rituals- the hereditary book of shadows, which he will have to copy out for himself in the days to come" stewart farrar in what witches do, 1971 "actually i did write a scholarly book about the craft; its title was inventing witchcraft. but i spent most of the last fifteen years failing to persuade

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

o. amen. the ceremony finishes by the canons of the church dividing the spoils, both money and wax, which must be to a very considerable amount, as the concourse at this fete is said to be prodigiously numerous. the oil of st. cosmo is in high repute for its invigorating quality, when the loins, and parts adjacent, are anointed with it. no less than 1400 flasks of that oil were either expended at the altar in unctions, or charitably distributed, during this f te in the year 1780; and as it is usual for every one, who either makes use 1 the cure of diseases by oil is likewise of ancient date; for tertullian tells us, that a christian, called proculus, cured the emperor severus of a certain distemper by the use of oil; for which service the emperor kept proculus, as long as he lived, in his

ring this f te in the year 1780; and as it is usual for every one, who either makes use 1 the cure of diseases by oil is likewise of ancient date; for tertullian tells us, that a christian, called proculus, cured the emperor severus of a certain distemper by the use of oil; for which service the emperor kept proculus, as long as he lived, in his palace. 8 letter from sir w. hamilton of the oil at the altar, or carries off a flask of it, to leave an alms for st. cosmo, the ceremony of the oil becomes likewise a very lucrative one to the canons of the church. i am, sir, with great truth and regard, your most obedient humble servant, william hamilton. lettera da isernia nell anno, 1780. n isernia citt sannitica, oggi della provincia del contado di molise, ogni anno li 27 settembre vi una fier

masi polloij kekosmhmenon, sfairoeidh tjschmati, diod. sic. lib. ii. 2 de b. gal. lib. vi. 3 lib. iii. c. 15. 5 see plate xv. fig. 2 and 3. i have preferred webb's plan of stonehenge to stukeley's and smith's, after comparing each with the ruins now existing. they differ materially only in the cell, which webb supposes to have been a hexagon, and stukeley a section of an ellipsis. the position of the altar is merely conjectural; wherefore i have omitted it; and i much doubt whether either be right in their plans of the cell, which seems, as in other druidical temples, to have been meant for a circle, but incorrectly executed. of priapus 67 still the ruins of the identical temple described by hecat us, who, being an asiatic greek, might have received his information from some phoenician mer

ve been the custom for girls on the point of marriage to offer their last maiden robe to that saint. this superstition prevailed to such an extent that it became proverbial. a story is told of a young bride who, on the wedding night, sought to deceive her husband on the question of her previous chastity, although, as the writer expresses it, she had long ago deposited the robe of her virginity on the altar of st. foutin. 2 from this form of superstition is said to have arisen a vice which is understood to prevail especially in nunneries the use by women of artificial phalli, which appears in its origin to have been a religious ceremony. it certainly existed at a very remote period, for it is distinctly alluded to in the scriptures,3 where it is evidently considered as a part of pagan worsh

n asked to describe it, he said, on his oath, that its countenance was so terrible, that it seemed to him to be the figure of a demon using the french word un mauf, and that as often as he saw it, so great a fear took possession of him, that he could hardly look upon it without fear and trembling.2 jean taylafer said that, at his reception into the order, his attention was directed to a head upon the altar in the chapel, which he was told he must worship; he described it as of the natural size of a mans head, but could not describe it more particularly, except that he thought it was of a reddish colour.3 raynerus de larchent saw the head twice in a chapter, especially once in paris, where it had a beard, and they adored and kissed it, 1 ipse testis, viso dicto capite, fuit adeo perterritus

TYSON DONALD NEW MILLENNIUM MAGIC

m) life humans carnivores herbivores birds reptiles forms music do ti la sol fa saturn moon earth blue purple black mud sea clay amphibians fish insects i in three dimensions the balanced octagram is best represented by the cube, which has eight points of intersection and is in all dimensions regular. the cubic shape is used for the ritual altar upon which the four magical instruments are placed. the altar is the point in the center of the magic circle where force is focused and manifested. the cube is the ultimate symbol of matter, as the square is of form. with an intuitive understanding of this fact, occultists often place a piece of stone inside their altar, or even form the altar itself entirely of stone, as was done in ancient times. stone has always been regarded as the best dwellin

virtue of that contact. the inner chamber in the temple of solomon that housed the ark was cubic (see 1 kings 6:20, and the brass altar of solomon was square (2 chronicles 4:l. even the christian church was not insensitive to the occult significance of stone and the cubic shape. the earliest christians did not use altars, but in the third century it became the custom to enclose holy relics within the altar, which assumed a box shape with a stone slab for a top. in 517 the council of epaone in burgundy forbad the consecration of any but stone altars. in ancient babylon altars had square tops and were made of sun-dried bricks. in ancient egypt they were of black stone in the shapes of a cube or a truncated cone (magically, a form of the truncated pyramid. the builders of stonehenge traveled

on is to compel obedience from lower spirits. it should be made of good steel and equal in length with the wand, preferably hand-forged by the magus. where this is impossible, at least the hilt must be fash- ioned by the magus. when not in use it must be kept wrapped in clean white linen. this applies to all the instruments. several other objects are used to form the basic outer temple. these are the altar, the lamp, the circle, and the gate. ideally this should be made from a single block of natural stone, unhewn in any way, flat on the top, about two feet square and four feet high. since this is usually not possible, a block of natural stone should be used as the top of the altar, or at the very least enclosed within it. the magus does not worship the stone, nor the earth through the sto

natural stone, unhewn in any way, flat on the top, about two feet square and four feet high. since this is usually not possible, a block of natural stone should be used as the top of the altar, or at the very least enclosed within it. the magus does not worship the stone, nor the earth through the stone. the magus worships the light of spirit through the earth, which is represented by the stone. the altar is always the focal point of the ritual and where possible should be placed in the center of the circle. the ritual instruments are placed on top of the altar when used, and when not in use, are kept inside it if the interior dimensions of the altar allow this storage. the altar must be erected in a secure place where it will not be touched by the hands of the profane. usually the lamp i

he ritual and where possible should be placed in the center of the circle. the ritual instruments are placed on top of the altar when used, and when not in use, are kept inside it if the interior dimensions of the altar allow this storage. the altar must be erected in a secure place where it will not be touched by the hands of the profane. usually the lamp is made of brass. it should be hung over the altar or set upon the altar top, and should burn throughout the ritual. often it is lit during the ritu- al preparations, which may take days or weeks, in order to gather psychic force for the ritual. it must never be allowed to expire through neglect. a colorless, odorless oil is used that will harmonize with the light of spirit, which the lamp represents. electric lamps are not suggested as

TYSON DONALD SOUL FLIGHT

he angels known as seraphim, each with six wings, chanting "holy, holy, holy is the lord of hosts: the whole earth is full of his glory (isaiah 6:3. we know this vision involved astral projection because isaiah was actually present before the throne in his astral body. he protested that his lips were too unclean to repeat the words of god, so one of the seraphim flew down and took a live coal off the altar fire, where the offerings to god were consumed in flame, and touched it to isaiah's lips to cleanse them. the bewilderingly complex vision of ezekiel also involves the throne of god, but it is more concerned with flying mechanisms that are constructed of wheels within wheels. like the vision of isaiah, it appears to have occurred spontaneously. these biblical prophets did not choose to h

at, as the magician physically goes through the motions of the ritual, his astral form does substantially the same things on the astral level in the visualized place of working. for example, when a shaman of siberia climbed the trunk of the tree or pole erected in the ritual enclosure, he simultaneously climbed up the astral levels of the world tree. a modern magician will walk three times around the altar in his ritual temple in order to create an invischapter ten: uses of ritual 163 ible vortex of force, while at the same time holding clearly in his imagination that he is walking around a corresponding altar in his astral temple, invoking a visible and tangible vortex on that higher level. ritual is thus enacted simultaneously on the physical level and on the astral level-that is, with t

panding the point, it becomes an aperture into or out of the circle. it is necessary to create a doorway in the astral chamber to allow travel in the projected astral body to other places in the astral world. on the astral level, it is possible to shift the central aperture of the circle to its circumference. this change is sometimes reflected in the physical temple of working magicians by moving the altar-which ideally resides in the center of the chamber-to one of the four walls of the room. it is usually done for convenience, to obtain a larger open floor area. the altar symbolizes the center of the magic circle, even when it is placed at its edge. the door visualized in the astral chamber does not need to have a corresponding door in the actual room in which the ritual is conducted bec

n the main reading hall, and a sister brings the book to them, then returns it to its place when the reader is done with it. the ruling intelligence is diana, goddess of the moon. her oracle is to be found in a small chapel dedicated to the lunar goddess. it has the form of a silver bowl filled with clear water that rests on a low stone pedestal. by gazing at the light from the round window above the altar that is reflected in the surface of the water, visions may be seen. iii the empress hebrew letter: daleth (door) correspondence: venus path: fourteenth a gracious lady of the manor who is in the late stage of pregnancy sits out of doors in the sunlight in a field of ripe grain, enjoying the fine weather and the fresh air. her skin is flawless and lightly tanned, so that it has a golden c

gh the stained glass windows and lies in bright panels across the flagstones of the floor. those who have come to hear the judgments passed by the hierophant sit in respectful silence in pews extending down the length of the nave. they are permitted to hear the cases argued and judgments spoken, but are not allowed to speak. the ruling intelligence is a golden calf that occupies a pedestal behind the altar of sacrifice, which shows rusty traces of dried blood. it does not offer oracles, but remains mute. all of its laws have already been uttered and written down in a book bound with black calfskin, and there are no new revelations. those who seek guidance must do so by looking into the black book on its reading stand beside the altar. vi the lovers hebrew letter: zayin (sword) corresponden

TYSON DONALD THE MAGICAL WORKBOOK

but are an indivisible universe perceived by a single human mind. the ultimate goal is similar in both practices-to master the personal universe and yoke it to the higher aspirations. power over the environment is a byproduct of skilled magic, but even more significant is the command of the self attained by the magus. on the physical level, magic relies on tools such as the wand, the chalice, and the altar to divide space and energize objects. on the sensory level, it uses scents, colors, textures, and sounds to focus and direct the attention. on the emotional level, feelings such as enthusiasm, joy, devotion, love, and desire are employed as engines of the ritual purpose. on the mental level, creative visualization shapes and manipulates the substance of the imagination so that they appea

through its opening. you stand in the northwest corner of a large square chamber. there is no window in the room, but ample light streams in from visualization 111: astral temple 65 above through a circular dome made up of many small triangular panes of clear glass crystal. blue sky can be seen through the dome. in the middle of the floor rests a black marble altar in the shape of a double cube. the altar is two feet square and four feet high. its sides are featureless. on the center of the bare altar top a white candle burns in a short brass candlestick. around the altar a white circle nine feet in diameter has been painted on the dark floorboards. the band of the circle is three inches wide. there is space to walk around the outside of this circle, since the room is exactly sixteen feet

nd four feet high. its sides are featureless. on the center of the bare altar top a white candle burns in a short brass candlestick. around the altar a white circle nine feet in diameter has been painted on the dark floorboards. the band of the circle is three inches wide. there is space to walk around the outside of this circle, since the room is exactly sixteen feet across. between the sides of the altar and the ring of the circle is a gap of almost three and one-half feet; between the ring of the circle and the outer walls is a gap of three and one-half feet. as you slowly walk around the outside of the circle in a clockwise direction, you pass on your left an inverted green triangle painted in the center of the north wall at the level of your heart. it is quite large, about three feet

through which you entered is set in the west wall near its right-hand corner, and that the wall bears an inverted blue triangle in its center. all four triangles are the same elevation above the floor, their centers at the level of your heart. when you have completed your circuit of the room and once more face east with your back to the closed panel door, step across the white circle and approach the altar. stand on its western side facing east, and place your hands flat upon its polished surface to feel the chill of the black stone. hold them there for a minute or so while gazing at the candle flame. remove your hands and pass them one after the other slowly over the candle near enough to feel the heat from its flame against your palms, but not so close that you bum yourself. the candle f

fter the other slowly over the candle near enough to feel the heat from its flame against your palms, but not so close that you bum yourself. the candle flame flutters slightly. study the room for a minute or so to impress its dimensions and features in your memory. notice that the crystal dome in the ceiling is six feet across, twothirds the size of the painted circle, and centered exactly above the altar. walk slowly once around the altar clockwise as you examine the room, keeping the fingers of your right hand in contact with the chill stone of the altar. feel the sharpness of its edges and corners. when you have observed every detail, release the altar, turn to the west, and step over the white circle on the floor to approach the paneled door. place your left 66 sitting exercises hand

TYSON DONALD THE POWER OF THE WORD

esentation of the three-dimensional cube, mathematically the square squared, the most material of all symbols. square and cube often occur coupled with tetragrammaton in jewish and occult practice. the holiest of holy places in the temple of jerusalem built by king solomon, where god communicated his purposes to the high priest, was twenty cubits 14 tetragrammaton in all dimensions (1 kings 6:20; the altar itself was square (2 chron. 4:1, as was the breastplate of aaron (exod. 28:16; holy jerusalem described in the vision of st. john the divine is in the shape of a cube (rev. 21:16. all these are places where the power of ihvh is manifested. there is a numerological paradox in the structure of tetragrammaton. although it has four letters, two of those letters are the same. in the most stra

lk and honey; as the lord god of thy fathers hath promised thee. 68 tetragrammaton therefore it shall be when ye be gone over jordan, that ye shall set up these stones, which i command you this day, in mount ebal, and thou shalt plaster them with plaster. and there shalt thou build an altar unto the lord thy god, an altar of stones: thou shalt not lift up any iron tool upon them. thou shalt build the altar of the lord thy god of whole stones; and thou shalt offer burnt offerings thereon unto the lord thy god: and thou shalt offer peace offerings, and shalt eat there, and rejoice before the lord thy god. and thou shalt write upon the stones all the words of this law very plainly (deut. 27:2-8) it is not perfectly clear in the words of moses, but there seem to be two piles of stones intended

tar in the name of the lord (1 kings 18:31-2. the words "in the name of the lord" may be an intentional pun, since an altar erected of twelve stones, each of which symbolically represents one of the twelve banners of tetragrammaton, would truly be built in, or more properly of, the name of ihvh. in later times the altars of sacrifice became square to reflect the fourfold nature of tetragrammaton. the altar of solomon was twenty cubits in length and twenty cubits in breadth (2 chron. 4:l. they also developed horns at the corners (exod. 27:2, which seem to have symbolized the power of god. in sacrifices, blood was smeared over these horns. altars in those degenerate times began to be made of cut stones, or a single cut stone, wood, and even brass. the rationale for the use of natural stone i

rst-born son, isaac, as a test of faith, it is said "and abraham built an altar there (gen. 22:9, presumably of unhewn stones in the prescribed manner. in demanding the sacrifice of isaac, god was only asking for what was rightfully his. by law, the first-born male of every mother, human or animal, belonged to god (exod. 34:19-20. the first-born males of sacrificial animals were sacrificed before the altar. the first-born males of non-sacrificial animals were simply destroyed, or redeemed by substituting a sacrificial animal. first-born sons were redeemed by the offering to the priests of five shekels of silver (num. 18:15-7, but strictly speaking they belonged to god in return for sparing the first-born of the hebrews during the last plague of egypt, when the first-born of the egyptians

stones used in altars. they were small enough to be carried on the back of a single man, probably about the size of the human head or smaller. they may have been rounded-at least, the stones taken from the bed of the jordan river were likely to have been rounded by the action of the water. it is reasonable to suspect that they were chosen for their regular size and shape. if the twelve stones of the altar were erected in two parallel rows, the bottom rows would consist of three stones, the middle rows of two stones, and the top rows of one stone, so that each side of the altar would form a pyramid of six stones piled on top of each other. in this way, the structure of the altar would reflect the division of the tribes into groups of six and six, one group on the left and the other on the

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

cuando vio jes s a su madre, y al disc pulo a quien l amaba, que estaba presente, dijo a su madre: mujer, he ah tu hijo. despu s dijo al disc pulo: he ah tu madre. y desde aquella hora el disc pulo la recibi en su casa. juan 19:26-27 25 the word john can be rearranged as follows: i.e.o.u.a.n, the verb (the dragon of wisdom. indeed, the woman is the mother of the verb and the woman officiates upon the altar of the blessed goddess mother of the world. now brethren, know that the venerable priestess of your divine mother kundalini is your spouse. brothers and sisters, pray and meditate a great deal to your divine mother kundalini as follows: invocation oh isis! mother of the cosmos, root of love, trunk, bud, leaf, flower and seed of all that exists; we conjure thee, naturalizing force. we cal

to withdraw the student from the path of the razor s edge. this path is full of dangers from within and from without. many are those who begin, yet few are those who finish. in the arcanum 18, there are very subtle dangers that the student ignores, the tenebrous gather in their temples in order to count the number of vertebrae conquered by the student. each vertebra symbolizes a cup for them; on the altar they place the same number of cups as the number of vertebrae the student has conquered. they judge the neophyte on this basis and consider him a thief. the tenebrous ones thoughts may be formulated as follows: you have stolen many cups from us. you are stealing powers from us. you are a thief. the tenebrous never believe themselves to be bad, on the contrary they believe themselves to b

WHO ARE THE DRACONIANS

les in the fabric of space-time that separates our dimension from theirs. and since these types of entities feed off of the collective darkness of humanity, the only real way to defeat them is to first defeat the "enemy within. try whatever method of resistance you will, but i will tell you what has worked for me. like st. george the dragonslayer of old, i have taken up the sword, the shield, and the altar of the "cross. this symbol of the marriage/union of the creator's perfect justice with the creator's perfect mercy is, i have learned, a weapon that the forces of darkness can never overcome, and the one weapon that will defeat them in the end. reptilian humanoids [homo-subterreptus] case files "and there was war in heaven: michael and his angels fought against the dragon; and the dragon

WICCA WITCHCRAFT TODAY

on that the old people came from the east, possibly as a result of the christian belief that the east is the holy place whence everything came. in this connection it should be noted that witches start in the east when forming the circle, and the representative of the god or goddess usually stands in the east. this may simply be because the sun and moon rise in the east, because of the position of the altar, or for some unknown reason, since actually the main invocations are towards the north. i have been given no reason for this; but i have an idea that in the old days they thought their paradise lay in the north, as they hold that the northern lights are the lights of their paradise, though this is usually thought of as being underground, or in a hollow hill. it is worth noting, too, that

public opinion would have been in their favour. charges are made at times because of a misunderstanding of certain ceremonies, etc. for instance, the romans accused the early christians of being cannibals, because it was said that at their meetings they ate the body and drank the blood of their god! and during the first world war the turkish police raided the english church at jerusalem, tore up the altar and dug up all the floor, because they had heard that the priest in charge had recently made two canons at the altar- canon had only one meaning for them. wearing a cord of heretical significance. to modern writers on the templars this has always seemed a curiously pointless charge at a time when all monks wore such a cord or girdle. but though the inquisitors may have been scoundrels, t

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

as much as a smile. humor a sense of humor is not a burden to carry yet it makes heavy loads lighter. one man with humour will keep ten men working. humour, to a man, is like a feather pillow. it is filled with what is easy to get but gives great comfort. when a thing is funny, search it for a hidden truth. shaw hypocrisy and integrity the bigger the patch, the bigger the hole. the man that hugs the altar-rails does not always hug his own wife. before you shake the right hand of an enemy make sure he s not left handed. it s harder to become honest than it is to become rich. when an irishman talks of principle he is a danger to everybody. o connor those who make the laws are often their greatest breakers. greatness in a man knows modesty. bribe the rogue and you needn t fear the honest man

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

83. 2. for suckling mothers, there are 5 things, which are injurious; garlic, cucumber, melon, leeks and onions; said rashi. in one study 5 years and then has found no profit in it, he will never profit by it. talmud, chullin, 24. 1. five is the number of expiation and of sacrifice, the number of the passions, and the 5 wounds of christ. these were commemorated anciently by 5 crosses inscribed on the altar tables, and the priest made 5 crosses on himself at the canon in the liturgy. w. f. shaw. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott jesus 5 times foretold his passion and gave 5 particulars concerning it and received 5 wounds. the brahmins speak of 5 skandhas, or attributes of men; they are rupa, form; vidana, perception; sanina, consciousness; sanskara

d. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott solomon is called by six names; solomon, jedidiah, koheleth, son of jakeh, agur and lemuel. see the fathers, aboth, by rabbi nathan. there are 6 kinds of fire--common fire which eats and does not drink; fire that drinks and does not eat, as fever; fire that eats and drinks, that of elijah, i kings xviii. 38; the fire on the altar which consumed both moist and dry; the fire of gabriel which consumed other fire, and the essential fire of god which consumed evil angels. yoma, 21. 2. the table of moses were said to have been 6 handsbreadths long, 6 wide and 3 thick. talmud; nedarim, 38.8. hershon reckons that if cut out of sinaitic stone, each table would have weighed 28 tons, but he is in error, reckoning hands-brea

abel; at sodom; in egypt, see exodus iii. 8; at the red sea, psalm cviii. 9; on mount sinai; at the temple; in the pillar of cloud; on the mount of olives, see zechariah xiv. 4; the 10th is omitted in the original reference, avoth d rabbi nathan, chapter 34. there are 10 hebrew words to designate idols and 10 for joy. sodom was to be spared for 10 righteous men; gideon took 10 servants to destroy the altar of baal; boaz chose 10 witnesses for his marriage with ruth; joab s armor was borne by 10 young men. jesus speaks of 10 talents, 10 cities, 10 pieces of silver and gave a parable of 10 virgins. the tabernacle has many 10 dimensions. there are 10 bible names of god, 10 canticles, and 10 necessaries for man s life. ecclus. 39. 26. there were 10 pythagorean virtues of initiation and the bud

the attack on the men of shechem. 4. to judah, the entrance of the land that tribe first entered the promised land. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 5. to zebulum, the prayer the prayer and blessing of his father fell on him in preference to issachar. 6. to issachar, the circumambulation an indolent tribe, who required a leader. 7. to dan, the advance to the altar for a contrast to their rapid advance to idolatry. 103. 8. to gad, the obligation on account of jephtah s vow. 9. to asher, the entrusting; with rich masonic blessings resembled the fathers of their land. 10. to naphtali, the investment and declared free. the tribe of naphtali had a peculiar freedom given by moses. 11. to joseph, the n.e. corner because ephraim and manasseh (grandsons) r

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

69:14).251 as one might expect from a medieval jewish mystical text, the mixing of unholy and holy has dire consequences. in line with the scriptural maxim of justice as measure-for-measure, the sons of aaron were consumed by the holy fire, shekhinah, the medium that executes divine judgment, for, symbolically, having intercourse with an estranged woman is on a par with offering a strange fire on the altar. yet one may also discern between the lines of the zoharic text recognition of the spiritual proximity and kinship between idolatry and worship, sexual temptation and erotic piety. the one who is captivated by the ecstatic fervor of the epiphanic moment will recognize that moment s duplicitous nature, holding forth both the possibility that one will succumb to the temptation of et ahra t

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

book or they might enjoy using it as well. this is everyone's workbook so any suggestions that you might have to improve in the future you are more than welcome to add to it. the instruments of sabbat art are as follows taken from 'shades of algol' pages 5- 7 for information of each please read 'shades of algol' the athame- air the evocation knife the wand- fire the pentacle- earth the cup- water the altar- earth within its foundation the mirror- the mind the circle- hecate the quill- blood and sigils the kangling- to summon the dead 3 the drum- to call earth bound spirits baciph ashara- earth (night- wand fetish made of human bones. the grand sabbatic circle fetish vessels below are two rituals for grade 0) void and the abyss these are two which specifically are building areas for the ini

iblis, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and self-deification. there are two primary faces of the adversary. the celebrant may construct as mask of two sides, which shall be placed upon the center of the altar. a phallic symbol or stone god may be near the mask as well, symbolizing the solar creative force of the beast 666- 9 one- the fallen seraph lucifer, the angelick essence of the black flame, the very source of our wisdom, being and becoming. two the seraph of flame, the djinn iblis of fire, daemon of the blackened flame, serpent beast dragon wolf goat. satanas is the devil-cloaked initia

nd separation of the astral from the physical is essential in the emerging element of the nightside covenant of the luciferian. the most challenging and perhaps dangerous element of the path is the development of the astral body. to build, one must focus and meet the challenges, and the fulfillment of desires upon the dreaming path. the ritual of luciferian transference: let the magician approach the altar, decorated in the elements of seth and the illuminated archon whom fell from the sky. the pentagram facing downwards as the gift of gnosis be above the altar which is contained within the 8 pointed sabbatic star known as algol, the black mirror and sigil of chosen for the working at hand. prepare thyself in the oil of abramelin and lucifer, allowing the five senses to be enflamed by expe

tes baphomet, or abu-fi-hamat, the black head of wisdom translated also as father of wisdom. it is because of this that the union of samael and lilith, the marriage of opposites, through the dragon leviathan that wisdom grows from knowledge. 24 the ritual of infernal union solitary ritual based on the union of opposites. black robe, candles: black and red. sigil of infernal union may be used upon the altar wall as well as the altar itself. the sigil of the union of the beast 666 and babalon may be used as well. this symbol is based on the classic sigil originally designed by eliphas levi, but redrafted by elda isela ford. this is indeed a saturn/lunar rite, the merging of sexualities within the individual. 25 one should prepare the grand sabbatic circle, robed in black or red and candles s

s of awakening and union. be watchful and protect this circle! north: belial lord of the northern tower, who fell from heaven to be as god itself, who accepts no master- i do summon thee forth to witness my rites of awakening and union. i command the forces of the earth to protect this circle! imagine each force in a silent way adding the essence of protection around you. take now the athame from the altar, envision the image of samael, reciting: 26 solar force of fire and inspiration, which from all life emerges as its own being, i do summon thee, samael from the depths of my soul, my very being, to emerge in my consciousness as life and solar force! do manifest and hear my words, which are meant as an invocation of sorath, the beast 666 which is your secret name. samael, satan do manifes

WORKING CEPHALOEDIUM VERSION 1

t, mother of bastards, aborter, whore t o herself, to man, woman, child and brute, partaker of the eucharist of the exc rements in the mass of the devil, sorceress of the rite of esau and jacob, and also genesthai, 143, weh note: c.f.russell a neophyte of a'.a, a master ma gician of o.t.o. and a passed postulant to the secret chamber of the knights of the temple, high priest unto the beast before the altar of purple and gold. first then this brother genesthai made of invocation of tahuti lord of wisdom in the great magical circle of the abbey, that he might come upon us in power. thus was tahuti manifest in the mind of the beast, like light therein, clear, icy, wit without heart. and i beheld the working afar off, full utterly of des ire towards it; and i was aware of certain things concer

black robe lined with gold, for he commeth forth from the darkness of the outer& the light but fringeth him. also black is proper to a neophyte. his head shall be bare, for shamelessness& as the symbol of his function in this working. he shall bear the style& the papyrus for thoth, to write the words of the work. also he shall bear "the book of the law" of the furniture of the temple. in the east the altar of fire& the throne of the beast, with incense etc. in the west the scarlet woman& the altar of sacrifice, the wine etc. in the south the throne of aiwaz, with the altar of? in the north iacchaion with the table of the scribe. in the centre the hexagonal altar, with the pantacle, the image of the god- o ur aborted man-child, the bell& the knife, the oil& the lamp, or candle. of the cerem

WORKING CEPHALOEDIUM VERSION 2

east, mother of bastards, aborter, whore to herself, to man, woman, child and brute, partaker of the eucharist of the excrements in the mass of the devil, sorceress of the rite of esau and jacob, and also genesthai, 143, weh note: c.f.russell a neophyte of a'.a, a master magician of o.t.o. and a passed postulant to the secret chamber of the knights of the temple, high priest unto the beast before the altar of purple and gold. first then this brother genesthai made of invocation of tahuti lord of wisdom in the great magical circle of the abbey, that he might come upon us in power. thus was tahuti manifest in the mind of the beast, like light therein, clear, icy, wit without heart. and i beheld the working afar off, full utterly of desire towards it; and i was aware of certain things concern

black robe lined with gold, for he commeth forth from the darkness of the outer& the light but fringeth him. also black is proper to a neophyte. his head shall be bare, for shamelessness& as the symbol of his function in this working. he shall bear the style& the papyrus for thoth, to write the words of the work. also he shall bear "the book of the law" of the furniture of the temple. in the east the altar of fire& the throne of the beast, with incense etc. in the west the scarlet woman& the altar of sacrifice, the wine etc. in the south the throne of aiwaz, with the altar of? in the north iacchaion with the table of the scribe. in the centre the hexagonal altar, with the pantacle, the image of the god- our aborted man-child, the bell& the knife, the oil& the lamp, or candle. of the ceremo

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

cular purpose. the seal, as used by dee, gives us a clue to its use in the order structure. it was used as a stabilizing force, as well as a gateway for the enochian forces. the seal should not really be used as a focal point for a ceremony, but as a type of aide or assister to the ceremony, as in the opening of the watchtowers ritual by regardie. for example, if the seal was placed on or beneath the altar during a talismanic or alchemical working, it should produce a special void within the portal to help protect and intensify the object one is working with. when used in this manner, it helps boost the z2 formulae. for purposes of divination, it could be placed under the table for both tarot workings and in games of enochian chess, though in these cases, the seal is merely placed there an

ently it was occasionally used by mathers. 20 the opening of the holy seal, dei aemeth, by ritual temple setting: place the four elemental tablets (see figures 3 through 6) in their cardinal directions, along with the tablet of union on the central altar. place the holy seal, the sigillum dei aemeth, on the tablet of union. place the elemental weapons (wand, sword or dagger, cup, and pentacle) on the altar, in their cardinal positions (see appendix a, along with a rose. burn incense in the east. place your lamp in the south. place holy water in the west, and bread and salt in the north. the banner of the east and west should be in the same positions as in the 0=0 ceremony (see appendix b. there should be sufficient lighting throughout the temple. light four candles, colored to correspond w

four candles, colored to correspond with their elemental cardinal directions: red in the south, yellow in the west, blue in the east, and black in the north. the adept is to have 5=6 regalia, with sword and lotus wand (see appendix c. all other equipment to be used in the ceremony should be placed in the west, outside the portal if possible, and covered in a black cloth. opening: commence west of the altar. circumambulate deosil (circle clockwise) to north east. face the south west, holding the lotus wand up by the black band. say "hekas, hekas, este bebeloi" return to the west. put down the lotus wand and pick up your sword. perform the lesser banishing ritual of the pentagram (see appendix d. purify the temple by water while vibrating "and first the priest who governeth the works of fire

"holy art thou, lord of the universe! holy art thou, whom nature bath not formed! holy ar t thou, vast and mighty one! lord of the light and of the darkness" perform the sign of horus, after the first three lines. perform the sign of silence, at the end of the fourth line (see appendix e. bring down the divine white brilliance (by lvx formula as shown, in appendix f, circumambulate deosil around the altar. put down the lotus wand and pick up the fire wand. continue circumambulating deosil until reaching the south again. face south and draw the invoking pentagram of spirit (active) while vibrating "bitom eheieh" draw the invoking pentagram of fire and say "dip teaa pedoce elohim" 22 draw the sign of leo within the pentagram and say "0 mighty king of the south, oh000hataatan, come forth and

south and draw the invoking pentagram of spirit (active) while vibrating "bitom eheieh" draw the invoking pentagram of fire and say "dip teaa pedoce elohim" 22 draw the sign of leo within the pentagram and say "0 mighty king of the south, oh000hataatan, come forth and expend yourself through the seal of truth" make fire grade sign (see appendix e. continue circumambulating deosil. replace wand on the altar and pick up the cup. circumambulate deosil once to the west. face west and draw the invoking pentagram of spirit (passive) while vibrating "hcoma agla" draw the invoking pentagram of water while vibrating "emph arsel gaidl al" draw the sign of the eagle within the pentagram and say "0 mighty king of the west, the hebyobeaatanun, come forth and expend yourself through the seal of truth" m

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

r of his age. frater franciscus de bry, the gaul, in the 495th year of his age. frater elman zata, the arab, in the 463rd year of his age. last of all was written: ex deo mascimur; in yesheshuah morimur; per spiritum sanctum reviviscimus 'in god are we born, in yeheshuah we die, through the holy spirit we rise again' so, then, our frater n.n. and his companions reclosed the pastos for a time, set the altar over it, shut the door of the tomb, and placed their seals upon it" though slightly slanted from the order's perspective, it does give an indication of the content of the rosicrucian documents and their teachings. the official history of the order, written by wyn wescott (under the initials of his order motto) further provides us with a bridge in which to interpret the rosicrucian histor

am, then, represents, the serpent of wisdom twined through the paths. in the 4=7 grade however, you are shown the same serpent; its representation being that of the serpent nechushtan. this was the serpent of brass that moses made in the wilderness, and which was turned around the central pillar of mildness, having three cross bars upon it, representing a species of triple cross. dealing now with the altar diagram of the 3=8 grade, it will be seen that adam is the tiphareth part, wherein he is extended. that is to say that the form of the man is projected from there. the figure of eve stands in malkuth, in the form of the supporter. the first ideal form of man is in adam kadmon, behind the kether form and, as it were, the prototype of the tiphareth form. this tiphareth answers to the lette

om the lower sephiroth in daath, was also our descent into this life, as it were, from that upper and higher soul. therefore, our objective is to get into contact with that again, which is only to be done through the neschamah, which is divine mother of the soul: our aima. when the candidate enters the vault and kneels down at the second point, during the 5=6 ceremony, he does so at the centre of the altar above the symbolic form of the adept, who is the synthesis of the sides of the vault, from whence he has come forth. he occupies a central position between kether and the world of shades, being there protected by the rising glory of the golden cross and the rose. then this prayer is said "unto thee sole wise, sole mighty and sole eternal one, be praise and glory forever" now it must be t

that evil. as it is written who is blind but my servant, or deaf as my messenger whom i have sent" part 2 the white altar is placed midway between the entrance and the door of the vault. upon it are arranged coloured candles unlit. west of this is an easel supporting the tarot keys of justice and the hanged man, concealing the candles from the postulant. ch. and 2nd ads. are seated either side of the altar: the door o f the vault is open. 3rd ad. remains in west. postulant now has bare feet except for scarlet shoes, and a purple cloak is thrown around him. the admission badge is a pair of scak with a heart in one scale and a feather in the other. 3ni ad. goes to fetch postulant: as they enter five bells sound (5 bells i i w) ch.ad "who is this that cometh from edom, with dyed garments from

21st key of the sepher yetzirah is known as the intelligence of conciliation, and it is so called because it receiveth the divine influences which flow into it from its benediction upon each and all existence" the ch.ad. moves to e. of altar: 2nd ad. hands him the censer. 3rd ad. slips cowl over postulant's eyes and lights the 33 candles. 2nd and 3rd ads. then take their places south and north of the altar, each with an extinguisher. the temple is in darkness, save for the candles (postulants hood is thrown back) n.b. the following four paragraphs given by the ch.ad, explaining the symbolism of the altar and the 33 candles, is not usually read during the ceremony. ch.ad "behold now the mystery of the 33 lights upon the white and gold altar. the altar itself, you may perceive, is of rhomboi

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

is, it is closely concealed. nobody is excited by seeing others eat. a "naughty" book is as dull as a volume of sermons; only genius can vitalize either. beyond this, once love is taken for granted, the morbid fascination of its mystery will vanish. the pander, the prostitute, the parasite will find their occupation gone. disease will go straight to the doctor instead of to the quack, as it does; the altars of mrs. grundy run red with the blood of her faithful! the ignorance or carelessness of a raw youth will no longer hound him to hell. a blighted career or a ruined constitution will no more be the penalty of a moment's exuberance. above all, the world will begin to appreciate the true nature of the sexual process, its physical insignificance as one among many parts of the body, its tran

ALEISTER CROWLEY EQUINOX EQ I 4 3

majestic one: upsurged 29 the monster from the oozy bed, and bounded through the crashing glades- but now a staring savage head lurks at him through the forest shades. this was a naked indian, who led within the city gate the fooled and disappointed man, already broken by his fate. here were the brazen towers, and here the scupltured rocks, the marble shrine where to a tall black stone they rear the altars due to the divine. the god they deem in sensual joy absorbed, and silken dalliance: to please his leisure hours a boy compels an elephant to dance. so majesty to ridicule is turned. to other climes and men makes off that strong, persistent fool sir palamede the saracen. 30 xi sir palamede the saracen hath hied him to an holy man, sith he alone of mortal men can help him, if a mortal can

BLAVATSKY H P ANTHROPOGENESIS

lm. it is not the jewish bible that brought number seven into prominence. hesiod used the words "the seventh is the sacred day" before the sabbath of "moses" was ever heard of. the use of number seven was never confined to any one nation. this is well testified by the seven vases in the temple of the sun, near the ruins of babion in upper egypt; the seven fires burning continually for ages before the altars of mithra; the seven holy fanes of the arabians; the seven peninsulas, the seven islands, seven seas, mountains, and rivers of india; and of the zohar (see ibn gebirol; the jewish sephiroth of the seven splendours; the seven gothic deities, the seven worlds of the chaldeans and their seven spirits; the seven constellations mentioned by hesiod and homer; and all the interminable sevens w

BLUE EQUINOX

t not disclose it unto the profane, nor unto the neophyte, nor unto the zelator, nor unto the practicus, nor unto the philosophus, nor unto the lesser adept, nor unto the greater adept. 18. but unto the exempt adept thou shalt disclose thyself if thou have need of him for the lesser operations of thine art. 19. accept the worship of the foolish people, whom thou hatest. the fire is not defiled by the altars of the ghebers, nor is the moon contaminated by the incense of them that adore the queen of night. 20. thou shalt dwell among the people as a precious diamond among cloudy diamonds, and crystals, and pieces of glass. only the eye of the just merchant shall behold thee, and plunging in his hand shall single thee out and glorify thee before all men. 21. but thou shalt heed none of this. t

DAVID ICKE CHILDREN OF THE MATRIX

rt human, part serpent, and their sacred book of esoteric (hidden) knowledge, the kabbala, means "serpent wisdom".5 the levites or sons god save us from religion 199 of the great serpent (bloodline) worshipped yhvh as a dragon called leviathan, hence levite.6 yhvh's serpent form was also known as nehushtan or "brazen serpent" by the levites and they placed golden and brass images of this deity on the altars of hebrew temples.7 excavations have discovered bronze and copper serpent symbols in former levite temples. the mythical story of moses and the brazen serpent set upon a cross is symbolic of this same theme. the babylonians had inherited the stories and myths of egypt and sumer, and now they would reappear in a twisted form in the texts that would later become the old testament. genesis

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ay i descend to earth, may i never be shut out upon the road, may there never be done unto me that which my soul abhorreth, let not my soul be imprisoned, but may i be among the venerable and favoured ones, may i plough my lands in the field of aaru, may i arrive at the field of peace, may one come out to me with vessels of ale and cakes and bread of the lords of eternity, may i receive meat from the altars of the great, i the ka of the prophet amsu"[1] the ba or soul. to that part of man which beyond all doubt was believed to enjoy an eternal existence in heaven in a state of glory, the egyptians gave the name ba, a word which means something like "sublime "noble" the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (7 of 21 [8/10/2001 11:23:20 am] and which has al

of osiris. let not your offerings be hurtful to me, o ye who preside over your altars, for i am among those who follow after neb-er-tcher according to the writings of khepera. i fly as a hawk, i cackle as a goose; i ever slay, even as the serpent goddess nehebka" plates vii.-x. http//www.sacred-texts.com/egy/ebod/ebod18.htm (11 of 14 [8/10/2001 11:27:39 am] what then is this? they who preside at the altars are the similitude of the eye of ra and the similitude of the eye of horus "o ra-tmu, lord of the great house, prince, life, strength and health of all the gods, deliver thou [me] from the god whose face is like unto that of a dog, whose brows are as those of a man, and who feedeth upon the dead, who watcheth [1. many papyri read "nefer-tmu, son of bast, and the tchatcha" 2. or instrume

all foes of my father osiris. i have come day by day with victory, doing myself the worship of the god (76) in the house of his father tmu, lord of annu, triumphant in the southern sky. i have done what is right and true to him that hath made right and truth; i have made the haker festival for the lord thereof; i have led the way in the festival (77) i have made offerings of cakes to the lords of the altars; and i have brought offerings and oblations, and cakes and ale, and oxen and ducks, to my father osiris un-nefer. i rise up in order that my soul may be made one wholly; i cause the bennu bird to come forth at [my] words. i have come daily into the holy house to make offerings of incense (78) i have brought garments of byssus. i have set forth on the lake in the boat. i have made osiris

ted in the vignette. 6 var. ta ab "warmth of heart] p. 314 there be granted unto it food at the bidding of the eight.[1] let not this my heart be "taken from me! i make thee to dwell in thy place, joining together hearts in (6) sekhet-hetepu, and years of strength in all places of strength, carrying away food) at thy it moment with thy hand according to thy great strength. my heart is placed upon the altars of tmu (7, who leadeth it to the den of set; he hath given unto me my heart, whose will hath been done by the godlike rulers in neter-khert. when they find the leg[2] and the swathings they bury them" vignette: ani and his wife thuthu, each holding the emblem of air in the left hand, and drinking water with the right from a pool, on the borders of which are palm trees laden with fruit

ords here spoken. it shall set him in his place on the day of the new year among the followers of osiris "if this chapter be known by the deceased he shall become perfect in the underworld. he shall not be plate xxxiii. http//www.sacred-texts.com/egy/ebod/ebod38.htm (1 of 3 [8/10/2001 11:29:13 am] thrust back at the doors of amentet; cakes and ale and meat offerings shall be offered unto him upon the altars of ra, or (as some say) of osiris un-nefer; and he shall triumph over his foes in the underworld for ever and for ever" vignette: a buckle, or tie. text [chapter clvi (1) the chapter of a buckle of carnelian.[1] saith osiris ani, triumphant "the blood of isis, the charms of isis (2) the power of isis, are a protection unto me, the chief, and they crush that which i abhor" appendix: rubr

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

e and the baptism of blood were supposed to bring to the initiate not only material benefit but wisdom. they gave the power to combat evil and the power to attain the immortality of their god. an order of priests was connected with this cult, which faithfully carried on the occult tradition and usages, such as that of initiation, the rites of which were arduous; the tending of a perpetual fire on the altars; and prayers to the sun at dawn, noon, and evening. there were sacrifices, libations, and musical rites including long psalmodies and mystic chants. the days of the week were each sacred to a planet, the day of the sun being held especially holy. there were seasonal festivals: the birth of the sun was solemnized on the 25th of december, and the equinoxes were days of rejoicing, while th

ain what the indian writers assert concerning the universal purity of manners, and the luxurious and unbounded plenty prevailing in that primitive era, without this supposition. justice, truth, philanthrophy, were then practised among all the orders and classes of mankind. there was then no extortion, no circumvention, no fraud, used in the dealings one with another. perpetual oblations smoked on the altars of the deity; every tongue uttered praises, and every heart glowed with gratitude to the supreme creator. the gods, in token of their approbation of the conduct of mortals, condescended frequently to become incarnate, and to hold personal intercourse with the yet undepraved race, to instruct them in arts and sciences; to unveil their own sublime functions and pure nature; and to make th

ed with vermilion to represent blood. kneeling and prostration brought one into direct contact with the earth of the sacred place. music was also used as a species of incantation, probably deriving its origin in sounds made to drive away evil spirits. dancing too was of magical efficacy. in rome there were colleges of dancers for the purposes of religion, youths who danced in solemn measure about the altars, who, in the sacred month of mars, took part in the festivals and were sent throughout the city dancing and singing. one authority stated that there were four kinds of holy solemnity .sacrifice, sacred banquets, public festivals, and games. theatrical performances also belonged to this category, in one instance being used as a means of diverting a pestilence. romains, jules encyclopedia

don: faber& faber, 1945. parrott, ian. the music of an adventure. london: regency press, 1966. richard s garden revisited. journal of the society for psychical research 41, 712 (june 1962. sturge-whiting, j. r. the mystery of versailles: a complete solution. london: rider, 1938. vervain a sacred herb used to cleanse the table of zeus before a feast in ancient greece. in rome it was also strewn on the altars of jupiter, and water containing vervain was also sprinkled in houses to cast out evil spirits. among the druids particularly it was employed in connection with many forms of superstition. they gathered it at daybreak, before the sun had risen. later sorcerers followed the same usage, and demonologists believed that in order to evoke demons it was necessary to be crowned with vervain. d

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

be what he said to the fellow-prisoner who reported him as saying that the christians had "stolen" the egyptian sign, and the egyptian cross would become the sign, the "character, the "seal" of his own message. perhaps this was one of the reasons why he thought it would be so easy to incorporate his message into a reformed catholicism, since it was the form of the true egyptian cross which was on the altars! the nolan's mind was evidently continuing to work in the same extraordinary way in prison a way, be it noted, very like the way in which ficino's mind worked on the cross, save for the one basic difference that ficino's egyptian cross is a presage of christianity, whilst for bruno the christians have stolen and spoiled the true egyptian cross (for one feels pretty sure that the fellow

GAMBLE ELIZA BURT THE GOD IDEA OF THE ANCIENTS OR SEX IN RELIGION

nd ashtaroth, which fact shows how deeply rooted was the belief in a dual or triune god. it is plain that this "lord" the fierce anger of whom was kindled because of their digressions, was none other than the jealous male god which had but recently been elevated to the dignity of a supreme creator. although the angel of the lord when he came down from gilgal commanded his followers to "throw down the altars of the people of bochim" they nevertheless continued to do evil in the sight of the lord, and "followed other gods, of the gods of the people that were round about them, and bound themselves unto them and provoked the lord to anger "and they forsook the lord, and served baal and ashtaroth. and the anger of the lord was hot against israel"[82 [82] judges ii, 12, 13 "and samuel spake unto

mportant. a short time before the approach of the winter solstice, voices were heard throughout the island proclaiming "the new year is at hand! gather the mistletoe" the mistletoe wreaths which formed the principal decorations of venus' temple were at first proscribed by the christian preachers, but, in process of time they not only found their way into the sanctuary, but were given a place over the altars, their final signification being "good will to men"[135 [135] rivers of life, vol. i, p. 81. although the tokens of friendship which were distributed by the pagans at the season of the mid- winter festival differed somewhat from those which at the present time are exchanged among christians at the same season of the year, still, there can be no doubt that the christmas tree, loaded with

om an older civilization, prescott, quoting from torquemada and sahagun, says "many of their ceremonies were of a light and cheerful complexion, consisting of the national songs and dances, in which both sexes joined. processions were made of women and children crowned with garlands and bearing offerings of fruits, the ripened maize, or the sweet incense of copal and other odoriferous gums, while the altars of the deity were stained with no blood save that of animals. these were the peaceful rites derived from their toltec predecessors"[166 [166] see conquest of mexico, book i, chap. iii, p. 74. prior to the days of montezuma, the aztec priests had engrafted upon these simple ceremonies not only a burdensome ceremonial, and a polytheism similar to that of eastern nations, but, as we have s

HAMIL THE ROSICRUCIAN SEER

e who are so fortunate as to encounter the best specimens, not by their proper and essential value and significance, but by their supposed bearing in illustration and furtherance of a pre-adopted theory,nortesay superstition; and painful it is to the student who would fain be the minister and interpreter of nature, to see her choicest productions mangled and bleeding, and smoking as sacrifices on the altars of every idol of den and tribe that physiology and philosophy have reason to abhor. for the rest, after the exposition by mr sandby of the 'contradictions' and 'poverty of ideas' exhibited in these developments of spiritualism, we fancy it is needless to enter farther into their claims as transcendental and authoritative revelations and 'unveilments of the secrets of future existence" l

HEAVEN HELL

ned aside or opposed, or done away the reunion of sepa with his little children, or his reunion with his brethren and sisters, and with his friends, and with his foster-parents, and with his kinsfolk, and with those who have worked for him upon earth: then verily the heart which is provided [with words of power] shall be removed from ra, and the choice oxen for sacrifice shall be driven away from the altars of the gods, and the bread-cakes shall not be shattered, and the white bread-cakes shall not be broken in pieces, the meat-offering shall not be cut up in the divine chamber of sacrifice, and for you ropes shall not be coiled, and for you boats shall not be manned "but if he shall be with his father when he appeareth, and if he shall receive his mother when she maketh herself visible, a

HP LOVECRAFT THE NAMELESS CITY

visited before; and was presumably a natural cavern since it bore winds from some region beyond. here i could stand quite upright, but saw that the stones and altars were as low as those in the other temples. on the walls and roof i beheld for the first time some traces of the pictorial art of the ancient race, curious curling streaks of paint that had almost faded or crumbled away; and on two of the altars i saw with rising excitement a maze of well-fashioned curvilinear carvings. as i held my torch aloft it seemed to me that the shape of the roof was too regular to be natural, and i wondered what the prehistoric cutters of stone had first worked upon. their engineering skill must have been vast. then a brighter flare of the fantastic flame showed that form which i had been seeking, the o

ISIS UNVEILED

to be basalt figures of isis* before the shrine of jupiter ammon were suspended tinkling bells, from the sound of whose chiming the priests deduced their auguries "a golden bell and a pomegranate. round about the hem of the robe" was the result with the mosaic jews* but in the buddhistic system, during the reugious services, the gods of the deva-loka are always invoked and invited to descend upon the altars, by the ringing of bells suspended in the pagodas. the bell of the sacred table of siva at kuhama is described in kaiuua, and every buddhist mh&ra and lamasery has lis bells. we thus see that the bells used by christians come to them directly bota the buddhist tibetans and chinese. the beads and rosaries have the same origin, and have been used by buddhist monks for over 3300 jrears. th

efinite and clear conception of the divine 672. see cory; ajieiettt fragnienlt, p. 3; ed. 1832. 673. on tiu origin of specie, sta edition, p ^i. 674. fuf.,p.4sl. s76. ibid, pp. 488, 489. 676. la gtn i ie rkumania. p. 338. 677. let iraditiont indo-europiennee et ttfrieainet. p. 291. digilizocb, google 382 isis unveiled force, of the unique bong, sovereigii'inaster and creahv ot the dni- vene. were the altars then built to a metaphor* the latter argument is perfectly just, so far as max mull^'s ite^tirat is concerned. but we doubt wheuier the french rationalist undostands kapila's and vyasa's philosophy better than the german phikjo^st does the "theokigica] twaddle" as the hitter terms tin atkarva-vedo. pn^esaor muller and jacolliot may have ever so great claims to erudi- tion, and be ever s

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

lech, or leche, and lecher &c. consider, also, in the solemn and terrible sense, the name crom-lech, or crown, or arched entry or gate, of death. the druidical stones were generally called cromlechs when placed in groups of two* with a coping or capstone over, similarly to the form of the greek letter pi (p, p, which was imitated from that temple of stones which we call a cromlech. cromlechs were the altars of the druids, and were so called from a hebrew word signifying to bow. there is a druidic temple at toulouse, in france, exhibiting many of these curious druidical stones. there is a large, flat stone, ten feet long, six feet wide, one foot thick, at st. david s, pembrokeshire. it is called in cymric l ch* the whole forming a capital, chapter, chapitre, chapel, cancel, or chancel, henc

f vesta by some. the fire itself was properly vesta; and so ovid: nec te aliud vestam, quam vivam intelligere flammam. 56 the rosicrucians. the prytaneia were the atria of the temples, wherein a fire was kept that was never suffered to go out. on the change in architectural forms from the pyramidal (or the horizontal) to the obeliscar (or the upright, or vertical, the flames were transferred from the altars, or cubes, to the summits of the typical uprights, or towers; or to the tops of the candles, such as we see them used now in catholic worship, and which are called tapers, from their tapering or pyramidal form, and which, wherever they are seen or raised, are supposed always to indicate the divine presence or influence. this, through the symbolism that there is in the living light, whic

ver went out. and he calls these temples and these lights, or this fire, the perpetual watches or watch-lights, or proof of the presence, of the gods. by which expressions he means, that places and things were constantly protected, and solemnised where such lights burned, and that the celestials, or angel-defenders, camped, as it were, and were sure to be met with thickly, where these flames upon the altars, and these torches or lights about the temples, invited them and were studiously and incessantly maintained. thus the custom seems to have been general from the earliest antiquity to maintain a constant fire, as conceiving the gods present there. and this was not only the opinion of the inhabitants in jud a, but it extended all over persia, greece, italy, egypt, and most other nations o

KETAB E SIYAH

the shame of methuselah and would wash out the stain with a gory bath. let me then contest with methuselah and put to death this one who is no warrior but a butcher though he does pretend. not the path of the warrior is it to take life but to preserve what is fine and noble in the world. i implore, lord to whom am i sworn, let me strike down the tyrant methuselah and expunge the filth that stains the altars and the name of abbadon" this was the suit that abaddon brought to me and most gravely did i consider what he had said, weighing this implication and that for such a thing was hitherto unknown amongst the shedim, to move in wrath against the nephilim, whom they were sworn to defend and cherish, guiding the child-race to its due destiny. most severe injunctions bound the oaths that were

had so rashly sought to cross over, passing into the western lands the people of chaldee discovered there the children of noah, descended from their mountain. perceiving that they abased themselves to yahweh and knowing well in their hearts that such was not fit for men they went forth amongst the villages where lived the children of noah and conquered them by flame and bronze. then went they to the altars of adonai yahweh and poured there libations to the nephilim shades and the people of deep chadel. thus did they restore to me the children of noah. for nine generations then was there peace amongst the nations of men. of all those descend of noah's line were restored to me save one who yet would not cast of his chains 288 and his name was abraham. even when all others came before my alt

eat trials, and he shall not face the consequences of his options lightly. and so i came to earth and witnessed man entrapped in the unreason of barbarism and the extremes of his primitive emotions. sore put was he to organize and direct his thought, for the art of uriel had brought him hunger and cold, pain and fear, and the gnawing worm of 458 hopelessness. i saw him fling his crushed body upon the altars of god and renounce the gift of lucifer, for he understood it not save as a curse upon him. and i was impelled with urgency, that the first spark of man's future greatness should not be smothered in the deathly embrace of religion. i brought to man the disposition to memory, that he might define for himself patterns of behavior. a gift of value, for man could now achieve in concert what

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ty of refuge. 838. just outside the area of the lodge on the north side was a row of nine subsidiary altars, somewhat like little round-topped tables. each was a highly carved stone pillar, rising to a height of a little more than three feet and then spreading out into a round table-top, perhaps a couple of feet in diameter. on each of those was the name of one of the great archangels. these were the altars of the nine orders of angels, and that which now we represent under the name of the archangel michael was the central point of the nine. below on the floor round each of these was a kind of shallow trough in which during the ceremony incense was burning all the time. i am not quite sure how the fire was kept up, for in the egyptian mysteries they had means of producing exceedingly brigh

LIBER CORDIS CINCTI SERPENTE

e it unto the profane, nor unto the neophyte, nor unto the zelator, nor unto the practicus, nor unto the philosophus, 24 liber lxv nor unto the lesser adept, nor unto the greater adept. 18. but unto the exempt adept thou shalt disclose thyself if thou have need of him for the lesser operations of thine art. 19. accept the worship of the foolish people, whom thou hatest. the fire is not defiled by the altars of the ghebers, nor is the moon contaminated by the incense of them that adore the queen of night. 20. thou shalt dwell among the people as a precious diamond among cloudy diamonds, and crystals, and pieces of glass. only the eye of the just merchant shall behold thee, and plunging in his hand shall single thee out and glorify thee before all men. 21. but thou shalt heed none of this. t

LIBER CXCVII STORY OF SIR PALAMEDES

r from the oozy bed, and bounded through the crashing glades .but now a staring savage head lurks at him through the forest shades. sir palamedes, the saracen knight 25 this was a naked indian, who led within the city gate the fooled and disappointed man, already broken by his fate. here were the brazen towers, and here the scupltured rocks, the marble shrine where to a tall black stone they rear the altars due to the divine. the god they deem in sensual joy absorbed, and silken dalliance: to please his leisure hours a boy compels an elephant to dance. so majesty to ridicule is turned. to other climes and men makes off that strong, persistent fool sir palamede the saracen. 26 xi sir palamede the saracen hath hied him to an holy man, sith he alone of mortal men can help him, if a mortal can

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

were revealed the esoteric, or spiritual, teachings, while the unqualified many received only the literal, or exoteric, interpretations. in order to make simple the great truths of nature and the abstract principles of natural law, the vital forces of the universe were personified, becoming the gods and goddesses of the ancient mythologies. while the ignorant multitudes brought their offerings to the altars of priapus and pan (deities representing the procreative energies, the wise recognized in these marble statues only symbolic concretions of great abstract truths. in all cities of the ancient world were temples for public worship and offering. in every community also were philosophers and mystics, deeply versed in nature's lore. these individuals were usually banded together, forming se

sun was in the constellation of taurus, it is said that the solar deity assumed the body of apis, and the bull became sacred to osiris (for details concerning the astrological ages as related to biblical symbolism, see the message of the stars by max and augusta foss heindel) during the aryan age the lamb was held sacred and the priests were called shepherds. sheep and goats were sacrificed upon the altars, and a scapegoat was appointed to bear the sins of israel. during the age of pisces, the fish was the symbol of divinity and the sun god fed the multitude with two small fishes. the frontispiece of inman's ancient faiths shows the goddess isis with a fish on her head; and the indian savior god, christna, in one of his incarnations was cast from the mouth of a fish. not only is jesus oft

an allegorical p. 09100 from kircher's sphinx mystagoga. the sacred bull, or apis. the importance of the bull as the symbol of the sun at the vernal equinox is discussed in the chapter on the zodiac and its signs. the bull and the ox are ancient emblems of the element of earth--consequently of the planet itself. they also signify the animal nature of man, and for this reason were sacrificed upon the altars of such ancient mysteries as the jewish and druidic. plutarch wrote "the apis ought to be regarded by us, as a fair and beautiful image of the soul of osiris" osiris represents the spiritual nature of the lower world which is murdered and distributed throughout the substance of the physical spheres; apis is the emblem of the material world within which is the spiritual nature--osiris. t

h, joy, victory. p. 135 that a candidate, when first entering the precincts of sanctuary, must offer upon the brazen altar not a poor unoffending bull or ram but its correspondence within his own nature. the bull, being symbolic of earthiness, represented his own gross constitution which must be burned up by the fire of his divinity (the sacrificing of beasts, and in some cases human beings, upon the altars of the pagans was the result of their ignorance concerning the fundamental principle underlying sacrifice. they did not realize that their offerings must come from within their own natures in order to be acceptable) farther westward, in line with the brazen altar, was the laver of purification already described. it signified to the priest that he should cleanse not only his body but als

MORALS AND DOGMA

twins, castor and pollux, or the dioscuri, were also called the gods of samothrace; and the scholiast of apollonius, citing mnaseas, gives the names of ceres, proserpine, pluto, and mercury, as the four cabiric divinities worshipped at samothrace, as axieros, axiocersa, axiocersus, and casmillus. mercury was, there as everywhere, the minister and messenger of the gods; and the young servitors of the altars and the children employed in the temples were called mercuries or casmilli, as they were in tuscany, by the etrusci and pelasgi, who worshipped the great gods. tarquin the etruscan was an initiate of the mysteries of samothrace; and etruria had its cabiri as samothrace had. for the worship of the cabiri spread from that island into etruria, phrygia, and asia minor: and it probably came

to pray together. their love-feasts, or fraternal repasts, ended these reunions, in which all differences in social position and rank were effaced in the presence of a paternal divinity. their sole object was to make men better, by bringing them back to a simple worship, of which universal morality was the basis; and to end those numerous and cruel sacrifices which everywhere inundated with blood the altars of the gods. thus did christianity reform the world, and obey the teachings of its founder. it gave to woman her proper rank and influence; it regulated domestic life; and by admitting the slaves to the love-feasts, it by degrees raised them above that oppression under which half of mankind had groaned for ages. this, in its purity, as taught by christ himself, was the true primitive re

MOTTA MARCELO THE COMMENTARIES OF AL

ume of sermons; only genius can vitalize either. further, once love is taken for granted, the morbid fascination of its mystery will vanish. the pander, the prostitute, the parasite will find their occupation gone. disease will go straight to the doctor instead of to the quack, as it does (please remember this was written in the twenties; the magick of the beast has already operated many changes; the altars of mrs. grundy run red with the blood of her faithful! the ignorance or carelessness of a raw youth will no longer hound him to hell. a blighted career or a ruined constitution will no more be the penalty of a moment's exuberance. above all, the world will begin to appreciate the true nature of the sexual process, its physical insignificance as one among many parts of the body, its tran

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

n taurica were now introduced into greece, and human victims bled freely under the sacrificial knife, both in athens and sparta. the revolting practice of offering human sacrifices to her, was continued until the time of lycurgus, the great spartan lawgiver, who put an end to it by substituting in its place one, which was hardly less barbarous, namely, the scourging of youths, who were whipped on the altars of the brauronian artemis in the most cruel manner; sometimes indeed they expired under the lash, in which case their mothers, far from lamenting their fate, are said to have rejoiced, considering this an honourable death for their sons. selene-artemis. hitherto we have seen artemis only in the various phases of her terrestrial character; but just as her brother apollo drew into himself

and wearing on his head a helmet made for him by the cyclops, which rendered the wearer invisible. this helmet he frequently lent to mortals and immortals. aides, who was universally worshipped throughout greece, had temples erected to his honour in elis, olympia, and also at athens. his sacrifices, which took place at night, consisted of black sheep, and the blood, instead of being sprinkled on the altars or received in vessels, as at other sacrifices, was permitted to run down into a trench, dug for this purpose. the officiating priests wore black robes, and were crowned with cypress. the narcissus, maiden-hair, and cypress were sacred to this divinity. pluto. before the introduction into rome of the religion and literature of greece, the romans had no belief in a realm of future happin

factor of his people, anxious to inculcate respect for the rights of property, specially enjoined the erection of these blocks of stone, as a durable monument to mark the line dividing one property from another. he also caused altars to be raised to terminus, and instituted his festival (the terminalia, which was celebrated on the 23rd of february. upon one occasion, when tarquin wished to remove the altars of several deities, in order to build a new temple, it is said that terminus and juventas alone objected to being displaced. this obstinate refusal on their part was interpreted as a good omen, signifying that the city of rome would never lose her boundaries, and would remain ever young and vigorous. consus. consus was the god of secret counsel. the romans believed that when an idea dev

PHILIP NEIL MYTHS LEGENDS EXPLAINED

into a toad. the funeral banner of lady dai china, second century bce this funeral banner divides into four sections. the top rectangle depicts deities in heaven. the section below, from the heavenly gates to lady dai, shows how mortals ascend to heaven to become immortals. the third section, below the upturned bell, shows the mourning people who have survived the deceased, and the fourth, below the altars full of food, is a reproduction of the afterlife. gates of heaven lady dai upturned bell altar jade symbol of status and moral rectitude chang e flees to the moon here, chang e, hou yi s wife who lost her immortality when her husband did, travels up to heaven. after his disgrace, hou yi traveled to the kun lun mountains to bring back a potion of immortality. there was enough for one per

PROMETHEUS

who was bound on mount caucasus, as we have shown above. when victor, he returned to prometheus to tell him that that draco we have mentioned was slain, and to thank him for his kindness since he had pointed out the way. straightway he gave what honour he could to the one that deserved it, for he killed the eagle and since it was slain, men began, when victims were sacrificed, to offer livers on the altars of the gods to satisfy them in place of the liver of prometheus. hyginus astromomica 2.15 [typhoeus to zeus declaring his intentions when he seizes the throne of heaven] and the soaring round kaukasos, another and better eagle shall tear the bleeding liver, growing for ever anew, of hephaistos the fiery: since fire was the for which prometheus has been suffering the ravages of his self

RUBY TABLET OF SET

e great trials, and he shall not face the consequences of his options lightly. and so i came to earth and witnessed man entrapped in the unreason of barbarism and the extremes of his primitive emotions. sore put was he to organize and direct his thought, for the art of uriel had brought him hunger and cold, pain and fear, and the gnawing worm of hopelessness. i saw him fling his crushed body upon the altars of god and renounce the gift of lucifer, for he understood it not save as a curse upon him. and i was impelled with urgency, that the first spark of man's future greatness should not be smothered in the deathly embrace of religion. i brought to man the disposition to memory, that he might define for himself patterns of behavior. a gift of value, for man could now achieve in concert what

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

se of peace. sources: snapshot. usa today, 14 june 2001. talking to god. newsweek, 6 january 1992, pp. 39 44. the most popular prayers of americans upon the philistines (judges 16:28 31; david s prayer to be forgiven for his immorality with bathsheba (psalms 51; job s prayer to be forgiven for pride (job 40:3 4; 42:6; solomon s prayer for wisdom (1 kings 3:5 9; elijah s prayer for fire to consume the altars of baal (1 kings 18:36 37; jabez s prayer for prosperity in his work (1 chronicles 4:10. there is a rich jewish tradition that envisions angels carrying human prayers to heaven, and there is a belief that the entreaties of the righteous can more effectively intercede with god than ordinary mortals. as in the christian and islamic traditions, there are strict warnings against worshipping

THE KEY TO THE MYSTERIES

redemption through sorrow "what we call liberty is nothing but the all-mightiness of divine compulsion. the martyrs said 'it is better to obey god than man" 41 "the least perfect act of love is worth more than the best act of piety "judge not; speak hardly at all; love and act" another prophet came and said "protest against bad doctrines by good works, but do not separate yourselves "rebuild all the altars, purify all the temples, and hold yourselves in readiness for the visit of the spirit "let every one pray in his own fashion, and hold communion with his own; but do not condemn others "a religious practice is never contemptible, for it is the sign of a great and holy thought "to pray together is to communicate in the same hope, the same faith,and the same charity "the sign by itself is

esus christ. what! thousands of hosts appear on altars where there were none; wine appears in empty chalices, and it is not an illusion, it is wine, a delicious wine..celestial music is heard, perfumes of the world beyond fill the room, and then blood. real human blood (doctors have examined it, real blood, i tell you, sweats and sometimes flows from the hosts, imprinting mysterious characters on the altars! i am talking to you of what i have seen, of what i have heard, of what i have touched, of what i have tasted! and you want me to remain cold at the bidding of an ecclesiastical authority which finds it more convenient to deny everything than to examine the least thing "by permission, sir; it is in religious matters, above all, that authority can never by wrong. in religion, good is hie

THE HOLY BIBLE KING JAMES VERSION

from a month old and upward [were] eight thousand and six hundred, keeping the charge of the sanctuary. 3:29 the families of the sons of kohath shall pitch on the side of the tabernacle southward. 3:30 and the chief of the house of the father of the families of the kohathites [shall be] elizaphan the son of uzziel. 3:31 and their charge [shall be] the ark, and the table, and the candlestick, and the altars, and the vessels of the sanctuary wherewith they minister, and the hanging, and all the service thereof. 3:32 and eleazar the son of aaron the priest [shall be] chief over the chief of the levites [and have] the oversight of them that keep the charge of the sanctuary. 3:33 of merari [was] the family of the mahlites, and the family of the mushites: these [are] the families of merari. 3:3

ses came into the king s house: and there was she slain. 11:17 and jehoiada made a covenant between the lord and the king and the people that they should be the lord s people; between the king also and the people. 11:18 and all the people of the land went into the house of baal, and brake it down; his altars and his images brake they in pieces thoroughly, and slew mattan the priest of baal before the altars. and the priest appointed officers over the house of the lord. 11:19 and he took the rulers over hundreds, and the captains, and the guard, and all the people of the land; and they brought down the king from the house of the lord, and came by the way of the gate of the guard to the king s house. and he sat on the throne of the kings. 11:20 and all the people of the land rejoiced, and th

heth, which [is] in the valley of the children of hinnom, that no man might make his son or his daughter to pass through the fire to molech. 23:11 and he took away the horses that the kings of judah had given to the sun, at the entering in of the house of the lord, by the chamber of nathan- melech the chamberlain, which [was] in the suburbs, and burned the chariots of the sun with fire. 23:12 and the altars that [were] on the top of the upper chamber of ahaz, which the kings of judah had made, and the altars which manasseh had made in the two courts of the house of the lord, did the king beat down, and brake [them] down from thence, and cast the dust of them into the brook kidron. 23:13 and the high places that [were] before jerusalem, which [were] on the right hand of the mount of corrupt

they let his bones alone, with the bones of the prophet that came out of samaria. 23:19 and all the houses also of the high places that [were] in the cities of samaria, which the kings of israel had made to provoke [the lord] to anger, josiah took away, and did to them according to all the acts that he had done in bethel. 23:20 and he slew all the priests of the high places that [were] there upon the altars, and burned men s bones upon them, and returned to jerusalem. 23:21 and the king commanded all the people, saying, keep the passover unto the lord your god, as [it is] written in the book of this covenant. 23:22 surely there was not holden such a passover from the days of the judges that judged israel, nor in all the days of the kings of israel, nor of the kings of judah; 23:23 but in t

een daughters. 13:22 and the rest of the acts of abijah, and his ways, and his sayings [are] written in the story of the prophet iddo. 14:1 so abijah slept with his fathers, and they buried him in the city of david: and asa his son reigned in his stead. in his days the land was quiet ten years. 14:2 and asa did [that which was] good and right in the eyes of the lord his god: 14:3 for he took away the altars of the strange [gods] and the high places, and brake down the images, and cut down the groves: 14:4 and commanded judah to seek the lord god of their fathers, and to do the law and the commandment. 14:5 also he took away out of all the cities of judah the high places and the images: and the kingdom was quiet before him. 14:6 and he built fenced cities in judah: for the land had rest, an

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

librate their forces; they must become alchemists, so that they can return to the ain soph. circe offers the tempting cup and ulysses rejects her with his sword. in the sacred sign of the infinite are represented the planetary genie s brain, heart, and sex. this struggle is terrible, brain against sex, and sex against brain, and what is even more terrible is heart against heart. you know this. on the altars of the temples of the great white lodge the masters used to place three glasses of loria, three glasses of alchemy. each one of these three sacred glasees of the temple contains a precious balm: the red balm is the fire, the blue balm is the water and the white balm is the universal spirit of life. el doctor arnoldo krumm heller, dijo "un qu mico olvid por casualidad un anillo con una e

elen atacar violentamente. todo aqu l que trabaja con la disoluci n del yo, no siendo demonio, suele sin embargo estar rodeado de demonios. los clarividentes no iniciados cuando ven a un hombre as lo juzgan equivocadamente, calumni ndolo como demonio. los iniciados de la v a del hombre astuto se vuelven enigm ticos. 99 disciples of the path become confused when they contemplate black candles upon the altars of these initiates; then, as usual, they mistakenly misjudge them. techniques for the dissolution of the ego the i exerts control upon the five inferior centers of the human machine; these five centers are the: intellectual, emotional, motor (movement, instinctive and sexual. the i cannot control the two superior centers of the human being, which are the superior mind and superior emoti

Return to Occult Library Index



Related Matches
adept adeptus adonai ages air altar amen ancient angel angels aspirant astral balance banishing baphomet beast bible black blessed blood blue brethren brother bull candle candles catholic ceremonial ceremony chalice chamber child children christ christian christians church churches circle conjure consciousness consecrate consecration creation cross crown crowned crystal dagger darkness dead death deity deities demons devil divine divinity dragon earth east eastern egypt egyptian element elements elemental energy enochian eternal evil evocation eye father fear female fire fires five flames flaming flesh force forces forehead form forms masonic masonry gate gates geburah genius goat god gods goddess gold golden greek green guardian heart heaven hebrew hexagram hiereus hierophant hiero holy horns human incense initiate initiation intelligence invoke invoked invoking invocation isis israel qabalistic kerub kether key king kings knights knowledge lamb lamen lamp lamps living lodge lord lotus lucifer magic magick magical magician magus male malkuth manifest mars material matter meditation mercy mind mirror moon moses mother mysteries mystery mystic natural nature neophyte north oath occult order osiris pantacle pentagram people physical pillar pillars plane power powers priest ra re red religion religious rite rites ritual rituals roman rose sabbath sacred sacrifice sacrifices salt satan satanic scarlet scorpio sea secret sephiroth serpent set seven shadow sigil sin skull sky solar solomon sons soul south sphere spirit spirits spiritual square star stars state states stone stones sun supreme sword symbol symbols symbolic symbolism tablet talisman talismans tarot temple temples tetragrammaton thereon three throne tradition tree triangle truth underworld union universe vault veil virgin void wand watcher watchtowers water waters west white wisdom witch witches world worlds worship worshippers zelator zodiac


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