Michael Wynn's Occult Reference Library
THE ANGELIC

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1 10 INITIATION CEREMONY

rincipal emblems is the great watch tower or terrestrial tablet of the north. it is the third or great northern quadrangle or earth tablet, and it is one of the four great tablets of the elements said to have been given to enoch by the great angel ave. it is divided within itself into four lesser angles. the mystic letters upon it form various divine and angelic names, in what our tradition calls the angelic secret language. from it are drawn the three holy secret names of god emor dial hectega which are borne upon the banners of the north, and there are also numberless names of angels, archangels, and spirits ruling the element of earth. kerux: comes forward retrieves fylfot cross from altar and hands it to hierophant. hiero: the hermetic cross, which is also called fylfot, hammer of thor

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ction in less formal magick by lighting candles in the four quarters when you feel afraid or alone. i have also seen michael listed as archangel of the dawn and east, but i think he is better placed as archangel of the sun in the south. if you feel uncertain, simply refer to each guardian as archangel of the north, etc, then the celestial being can reveal itself in the form that is right for you. the angelic colours i have given vary slightly from the elemental ones and if you are carrying out a personal angelic ritual of protection or meditating on the archangels, you can use the archangel colours for your candles. some practitioners do not greet the guardians of the watchtowers at all, but instead light each elemental candle in turn, visualising golden energies pouring from each directio

and so can convey messages to relatives or friends in whom the ability is not so developed. coven: a meeting of any group, numbering from two to 13 practitioners, who meet together to perform magick. deosil: clockwise, or, literally 'in the direction of the sun. the direction used in creating a circle, in all forms of attracting magic and for giving healing energies. see also widdershins. devas: the angelic beings who watch and direct the natural world. in formal magick, one deva rules over each segment of a magical circle and one of the four elements of fire, water, air and earth. also known as the devic lords of the watchtower. dhoop: an incense stick like a slender rope, from india. the divinity: generic term for the ultimate source of goodness, light and creation. djinn: an invisible

ABRAMELIN1

tent sui generis, but to an extent only. it is rather the manner of its application which makes it unique. in magic, that is to say, the science of the control of the secret forces of nature, there have always been two great schools, the one great in good, the other in evil; the former the magic of light, the latter that of darkness; the former usually depending on the knowledge and invocation of the angelic natures, the latter on the method of evocation of the demonic races. usually the former is termed white magic, as opposed to the latter, or black magic. the invocation of angelic forces, then, is an idea common in works of magic, as also are the ceremonies of pact with and submission to the evil spirits. the system, however, taught in the present work is based on the following concepti

rator, beholds visions clairvoyantly therein. the celebrated evocation at which the great mediaeval sculptor, benvenuto cellini, is said to have assisted, also was in part worked by the aid of a child as seer. cagliostro3 also is said to have availed himself of the services of children in this particular. but for my part i cannot understand the imperative necessity of the employment of a child in the angelic evocation, if the operator be pure in mind, and has developed the clairvoyant faculty which is latent in every human being, and which is based on the utilisation of the thoughtvision. this thought-vision is exercised almost unconsciously by everyone in thinking of either a place, person, or thing, which they know well; immediately, coincident with the thought, the image springs before

ndubitably arrive at the perfection of this same wisdom. it is necessary, however, to understand that many have undertaken this operation; and that some have obtained their wish; but that there are others who have not succeeded, and the reason of this bath been because their good angel hath not appeared unto them in the day of the conjuration, their angel being by its nature amphiteron,67 because the angelic nature differeth to so great an extent from that of men, that no understanding nor science could express or describe it, as regardeth that great purity wherewith they68 be invested. i do not wish that thou, lamech, my son, and thy successor, and friends, should be deprived of a so great treasure. i in no way wish to abandon thee in so essential a matter. the other point is the psalm wh

ABRAMELIN2

e with the other planets. also if working by the indian tatwas, we shall find it necessary to consider the position of the moon, the time in the day, and the course of the tatwa in the period of five gharis. of the sacred magic 112 course abraharn could not make the experiments of rabbin moses succeed if he substituted the laws of another plane for their own. 14 so it would be if he applied it to the angelic working; but equally it would be an error which, though not so great, would still entail failure, to apply laws exclusively of the angelic plane to those experiments which would mainly depend on the physical rays of the planets; though undoubtedly the angels of a planet govern its rays. but the angels of mars do not govern the rays of jupiter, nor those of the latter the rays of mars

ABRAMELIN3

use it according unto his holy will. may god deign, say i, to grant unto such all temporal goods, and a good death in his holy kingdom! so may it be! end note. the above set of four squares evidently represent the symbols already referred to in the second book (chap. xx, and in the concluding pages of this third book; as being those to be placed on the head of the operator and of the child during the angelic invocation. the name uriel for the former, the name adam for the latter. but evidently, also, the squares of numbers above are intended as the reverse sides of the two lower ones. the latin word homo is the translation of adam in the sense of man. the squares of numbers are not of the ordinary magical class. 12 13 4 6 148 13 9 148 12 6 4 148 8 148 33 16 23 148 9 15 148 27 4 21 31 20 1

ADDTLS

reading from top to bottom. example: in the air lesser angle of the a tablet, thou shall find the name idoigo. thou shall invoke this angel to "call forth" sub-servient angels of the lesser angle. these angels of the lesser angle are under no obligation to respond to invocation without the correct method of calling them, utilizing the calling angel. reading the cross bar from left to right comes the angelic name of 5 letters. this is the commanding angel. thou shall note that this angel must be invoked and utilized correctly to properly command the angels of the lesser sub-angle. example: in the lesser sub-quadrant of a on the a tablet, the commanding angel is ardza. be thou certain to read this name from left to right. let the adept always invoke thesenames in the prescribed manner for t

e analysis of the pyramids based on each square. what follows will have little meaning if the reader has not worked out these references and attributions for himself. the following diagram shows the letters of tetragrammaton attributed to the four enochian tablets in detail. the figures refer to the order of reading the hebrew letters, but must under no circumstances be confused with the order of the angelic names on the tablets, which always read from left to right. in the 4 7 grade the admission badge for the 28th path was a pyramid. it was described as having a square base, and four sides composed of equilateral triangles cut off so as to leave a flat top. these four sides were attributed to the four elements, and the flat top was conceived to be the throne of eth, the m. hitherto, the

beginning of the world. to whom belong four characters, being tokens of the son of god, by whom all things are made in the creation, and are the natural marks of his holiness. now thou shalt observe that in the book of the concourse of the forces, a sign is annexed unto each of the four tablets of the elements. that is, unto the tablet of a, a symbol of a t having four y s above it. the sigils of the angelic tablets diagram u unto the tablet of c a cross potent, having two letters b.b. a figure 4 and a figure 6 in the angles thereof. unto the tablet of b, a simple cross potent without additions. unto the d tablet there is a circle having twelve rays. these be the sacred seals or characters alluded to in the preceding quotation. thou shalt know that these four seals be taken from the sigill

ALEISTER CROWLEY LIBER 777

the hebrews 0. 1 hyha ba messias filius david 2 yhha yg mosheh 3 palace of the holy of holies hhya xf enoch 4 p. of love ayhh fcurq abraham 5 p. of merit yahh ckydgk jacob 6 p. of benevolence yhah gtxrmb elijah 7 p. of the substance of heaven hyah unmmqh mosheh 8 p. of serenity hayh qzplgy aaron 9 hhay yqc joseph (justus) 10 palace of crystalline whiteness ahhy hahy ydc la tyu david, elisha xcii. the angelic functions in the world of yetzirah. xciii. the heavens of assiah. xciv. english of palaces (col. xciii. 0. 1 2 3 above it stood the seraphim: six wings twbru araboth plain 4 six wings wkm makhon emplacement 5 one: with two wum maon residence 6 he covered his faces: and with two he covered lwbz zebul dwelling 7 his feet and \yqjc shechaqim clouds 8 with two he was flying. uyqr raquia fi

ALEISTER CROWLEY LIBER CHANOKH

e black cross or central tablet. the upper and lower sides are equally attributed to spirit. the left-hand sides to the element of the file, in this order from left to right: spirit, air, water, earth, fire. the right-hand sides to the element of the rank in this order: air, water, earth, fire. liber lxxxiv 15 iv follows plate ix, the alphabet in which all this is written.18 it is the alphabet of the angelic language. the invocations which we possess in that tongue follow in their due place [it is called also enochian, as these angels claimed to be those which conversed with the patriarch enoch of jewish fable.19] enochian a a alphabet b b c c, k d d e e f f g g h h i i, y l l m m n n o o p p q q r r s s t t u u, v, w x x z z plate ix. the symbolic representation of the universe 16 v the t

e ms 3189, liber mysteriorum sextus et sanctus, in edward kelly s handwriting. this copy has the title the book of enoch, revealed to dr. john dee by the angels, interpolated by elias ashmole. to the best of my knowledge nobody has deciphered logaeth to date. thomas head (in regardie (ed, 1984) claimed to have been able to solve some of the tables and tentatively translate some of the material in the angelic language contained in the book; he did not give further details and as far as i am aware has not published his findings. some researchers (e.g. laycock, 1978) are of the opinion that the material recorded in logaeth may be a glossolalia. liber lxxxiv 35 it appears that some unacknowledged work in the compilation of the published parts of chanokh was done by james windram, crowley s sou

ALEISTER CROWLEY SEPHER SEPHIROTH

gp 84 (the hebrew guttural letters. see i.z.q. 694 et seq& cf. 133 (xh) a wing (army, squadron; a chosen troop pg) was silent mmd a dream mwlx enoch kwnx knew (dy amethyst hmlx) 85 peh: the mouth hp a flower, cup (ybg put in motion, routed mmh circumcision hlym 86 a name of god, asserting the identity of kether and malkuth ynd) hyh) elohim (a name of god, meaning ggods h. masc. pl. of fem. sing: the angelic choir of netzach myhl) hallelu-yah: praise the lord hywllh a rustling of wings hlwmh (see i.r.q. 778& no. 41) md) hwhy hy cup; vagina swk blemish, spot, stain mwm plenitude ywlm to divide lydbm 87 frankincense; whiteness: the sphere of luna hnbl oak; oak-wood nwl) a cup kws) blasphemed pdg standards, military ensigns mylgd determined mmz white storks hdysx pure gold (lit. grefined h) z

ch; burn; to be lightly esteemed, dishonoured hlq 136 the avenging angel l)wgh k)lm fines, penalties nwmm a voice lwq 137 a wheel; one of the auphanim npw) the belly, gullet )kmw+s) a pillar, monument (gn. 28:22) hbcm a receiving, tradition; the qabalah hlbq 138 the son of god myhl) nb to smoothe, divide qlx to leaven, ferment cmx to pollute pnx he shall smite cxm forehead xcm 140 melakim, kings: the angelic choir of tiphareth myklm rottenness qm above l(m flower; hawk cn extremity sp face ynp threshold, entrance ps thorn nc 141 robust; oaken cym) gathered, collected ps) precept, commandment hwcm faithful, loyal, steady nm)n first )mq angels, messengers myk)lm 142 wickedness, destruction l(ylb a stranger; balaam m(lb delights (fire& water) mydmxm 143 the unshoeing hcylx running waters (ct

oprosopus (see 91& 1350) l k y+ x z w h d g b) m the staff of god (ex. 17:9) myhl)h h+m inscrutable hl(m a feast hdw(s treasure; hidden or secret thing nwm+m 146 the first gate )mq )bb limit, end; boundless pws eternity; world; an adult mlw( 147 the four names in the lesser ritual of the pentagram )lg) hyh) ynd) hwhy 148 netzach: victory xcn libra: the scales mynz)m beni elohim, sons of the gods: the angelic choir of hod myhl) ynb a name of god myhl) hwhy hy hyh) glutton and drunkard (deut. 21:20 )bwsw llwz to withdraw, retire qmx flour, meal xmq 149 the living gods (cf. 154) myyx myl) a beating of the breast; a noisy striking dpsh to make wrinkled +mq 150 soothsayer (lit. gone who knows h) ynw(dy a walking shoe l(n thine eye( gis h written. see 160& i.r.q. 652) kny( nest nq to darken, dim

hq(z layer of snares; supplanter; jacob bq(y angel of the gods myhl)h k)lm passive (as opposed to lbqxm= active) lybqm 184 ancient time; eastward ldqn to number; to visit; to inspect dqp 186 qoph: the back of the head; an ape pwq a stone of stumbling, a rock to fall over (is. 8:14) pgn nb) an increase pswm a [civil] officer mynwmm a place mwqm experimental, tentative ynwysn 187 auphanim, wheels: the angelic choir of chokmah mynpw) lifted up pqz 188 the master of the nose m+wxh l(k midnight (cf. 579) hlylh ycx 189 a spring shut up (ct. 4:12. note hlg= gto uncover h) lw(n lg the ancient among the ancient nybsd )bs 190 through which place the angel guided +yw )byw (syw internal ymynp crown of flowers, diadem, fillet cyc the side or flank; rib (lc the end, appointed time (dan. 12:14; see 305)

ws)m nb) the hidden light zwng rw) four (br) rebuked r(g took away (rg 274 paths mykrd 275 pleasant abode h)n hryd the river of justice nyd r)y? scripture (perh. lit. gscratched h) w+rs evil h(r 276 a cithara rwnk the moon (cf. 218 )rhys 277 to sow, propagate; seed, semen (rz favour, benevolence )w(r 278 the world of mevetbau: the natural world (referred to netzach- hod-yesod (b+wmh mlw( kerubim: the angelic choir of yesod (the four creatures; gthe wings of the wind h) mybwrk four h(br) wild beasts bwr( passing over rbw( 279 leprosy wrygs 280 7 40: the squares of the walls of the vault (see 5= 6 ritual. the letters of judgment: the 5 letters with a final form (s. d. 5:28) c p n m k taro (cf. 216, 224& 671 (r+ a record (ch) nwrkd archangel of malkuth nwpldns citizenship ry( bull; victim; of

br) wild beasts bwr( passing over rbw( 279 leprosy wrygs 280 7 40: the squares of the walls of the vault (see 5= 6 ritual. the letters of judgment: the 5 letters with a final form (s. d. 5:28) c p n m k taro (cf. 216, 224& 671 (r+ a record (ch) nwrkd archangel of malkuth nwpldns citizenship ry( bull; victim; offering rp terror pr 281 a crown; ashes rp) attire; adorned r)p 282 aralim, mighty ones: the angelic choir of binah myl)r) spirit of lives myyx xwr beasts, cattle ry(b hebrew (the people, not the language; see 682) yrb( 283 pure gold (lit. genclosed gold h; cf. 87) rwgs bhz of a memorial (see 964) nwrkz that goes on foot mylgr 284 crown, diadem: a title of malkuth hr( the small area of an enclosed garden hgwr( 286 high, lofty mwrm 287 a piece of the host (unleavened bread) nmwqyp) lit

lanquin (ct. 3:9; bridal bed; nuptial chariot( gwedlock, or the artificial sky under which they are joined in wedlock h) nwyrp) 348 five; to set in array #mx 350 a sapphire (ex. 28:18) ryps ophir; a young mule; dust of the earth rp( the horn; head; to send out rays, shine nrq vacuum mqyr [conscious] intelligence lk# tooth n# and god saw that it was good bw+ yk myhl )ryw 351 man #n) ishim, flames: the angelic choir of malkuth; burnt or incense offering my) lifted)#n moses the initiator (cf. 346) h#wm hiram-abif (a cunning artificer at the temple of solomon in the legend) pyb) mryx 352 the exalted light hl(m rw) long of nose (i.e. merciful: a title of the supreme god (cf. 362) myp) kr) lightnings, flashings myqrb an approach nbrq 353 five h#mx the secret of hwhy is to his fearers (ps. 25:14)

yx, living; further, 297= 23 9= hyx, life: hence, licht: liebe: leben. again, 418= t+ w)y= 21+ 397, q.v. rbd and 678= 6+ 7+ 8= 21. 2 b+ 2 r+ d= 32. the five different letters represent amoun: thoth: isis: horus: osiris. they (a+ b+ r+ h+ d) add to 212 (q.v. finally) is the crown, b the wand, d the cup, h the sword, r the r.c. see the equinox vol. i, nos. v and vii for further details )rb)d)h)rb) the angelic word of the aeon given in liber 418 hn#)k)m ra-hoor rwwh )r heru-ra-ha )h )r wrh sin (the wicked lilith; atonement t)+x curse iao w)y rr) saving grace dsx rcwn 419 teth: a serpent ty+ hadit, the serpent flame (cf. 28 and liber al 2:49) tydh unity twdx) 420 it was htyh a large earthenware jar; a barrel, tub, cask tybx vapour, smoke n( peace-offerings myml# glowing stones; burning coals

the work h#(mh 421 to meditate ddwbth 422 the vast countenance: a title of kether nypn) kyr) the golden line [that encircleth the world] qwry wq 424 living creatures twyx 425 a lion fs whelp (gn. 40:9) hyr) rwg ggazzith h: the stone of the chamber (see 1175) tyzgh be made, done; become; an accomplished fact h#(n hearing h(ym# 426 saviour; deliverer (y#wm medium kwt 428 chashmalim, brilliant ones: the angelic choir of chesed mylm#x they swore [an oath] w(b#n 429 judgment, equity +p#m madness nw(g# 430 nephesch: the animal soul of man #pn covered with mist; darkness, twilight p#n sections, members [of the body; fragments myqrp the righteousness is the foundation of the world: the full title of yesod mlw( dwsy qydc concealed np# tohu v-bohu: gformless and void h (gn. 1:2; gtohu h has the sens

of enoch (not counting the black cross of union: 12 13 4 his covenant (ps. 25:14) wtyrbw liberty twryx 625 weasels and other terrible animals *myxw) 626 the qliphoth: shells, demons twpylq 628 light (spelt in full, vau )w; cf. 633 and 643 :r:w) blessings twkrb to be wise *mkx life *myyx 629 the great trumpet lwdg rpw# nations; gentiles *myywg 630 the holy spirit)#ydq )xwr seraphim, flaming ones: the angelic choir of geburah mypr# hairy ones; he-goats; demons myry# drill, coarse linen; a triad #l# adam and eve *hwxw md) thine eye( gis h written. see 160& i.r.q. 652 *kny( 631 concealed mystery )tw(yncd silence; silent *ml) 632 the world of foundations: the sphere of the elements (i.e. malkuth; see 564) twdwsy mlw( 633 light (spelt in full, vau= ww; cf. 628 and 643 :r:w) male and female crea

l) 642 the splendour of unity: a title of chokmnah rhwz twdx)h 643 light (spelt in full, vau= wyw; cf. 628 and 633 :r:w) the severities of hwhy hwhy twrwbg the cup of benedictions hkrb l# swk a flowing, wave *mylg mournings, laments *mylb) 644 was silent *mmd a dream *mwlx 645 put in motion, routed *mmh 646 lawful rtwm rejoicing #w#m elohim (a name of god, meaning ggods h. masc. pl. of fem. sing: the angelic choir of netzach *myhl (see i.r.q. 778& no. 41 *md) hwhy hy blemish, spot, stain *mwm 647 lights twr)m great dragons myldgh mnynth standards, military ensigns *mylgd determined *mmz 648 to be hot *mmx 649 trance, deep sleep (cf. 244) hmdrt translation mwgrt 650 natron (prov. 25:20) rtn mem: water *mym very silent *mmwd 651 temurah: permutation hrwmt 653 haggler nrgt i am hwhy thy god *

d) h#(n 690 the candlestick trnm palm trees myrmt a staircase, ladder *mls 691 nose *myp) 693 sulphur tyrpg the salt sea *xlmh my 695 the world of morgash: the moral world (referred to chesed- geburah-tiphareth #grwm mlw( 697 citadels; secured houses, fortified castles twnmr) 700 the mercy seat (ex. 25:17) trpk paroketh: the veil of the holy tkrp pillar; prince; buttocks; noise t# melakim, kings: the angelic choir of tiphareth *myklm softness *kr 701 woman, wife (deut. 22:30) t) and lo! three men (gn. 18:2. equal to: l)prw l)yrbg l)kym wl, gthese be michael, gabriel and raphael h) h#l# hnhw a falling of the face (i.e. in displeasure) myp) tlypn where; pain; heliopolis (cf. 57 *n) angels, messengers *myk)lm long *kr) 702 sabbath: day of rest tb# carbuncle tqrb the son: assiah fs gsecret nat

loquial; see von rosenroth, i.r.q. 878) myn#w# eternity; world; an adult *mlw( 707 rim *ndb) strength; wealth; trouble, sorrow; heliopolis (cf. 51 *nw) species, kind *nz long, tall *kwr) 708 the angel of the covenant tyrbh k)lm perdition tx# an ear *nz) grace, love, kindness, charm (notariqon of chokmah nesethrah: the secret wisdom, 788 *nx libra: the scales *mynz)m beni elohim, sons of the gods: the angelic choir of hod *myhl) ynb a name of god *myhl) hwhy hy hyh) blessed *kwrb 709 the seven double letters t r p k d g b 710 a cave tr(m six (ch) ty# hidden, secret rtsn tried by fire; a watch-tower *nxb excellence, sublimity, glory, pride *nw)g to darken, dim *mm( 711 adon: master, lord *nwd) nothing; not *ny) the belly *n+b wealth *nwh hwhy of the gods is one hwhy *dx) hwhy myhl) hwhy prol

; a defender *ngm 744 the valley of vision *nwyzxyg a window *nwlx footprints (foot fs breadth (deut. 2:5 *krdm 745 the great stone *hldg nb) multitude, abundance *nmh 746 the names twm (chaldee form of myhl *nyhl) a [civil] officer *mynwmm a place *mwqm 747 the voice of the turtle-dove (ct. 2:12) rwth lwq changeless, constant; the god amon (na. 3:8 *nwm) the appointed time *nmz auphanim, wheels: the angelic choir of chokmah *mynpw) 748 the oil of anointment hx#mh nm# image; hid, concealed (pertains to sol and the lingam-yoni *nmx the master of the nose *m+wxh l(k 750 conclave tk#l lead trp( an effort, exertion *nwdm species, kind *nym 751 the whole [perfect] man mt #y) and it was so *nk yhyw cessations, futilities, nothings *mysp) 752 satan n)t# a white goose *nbl zww) vilon, veil: the ve

:1) tyk#m nb) letters [of the alphabet] twytw) 824 gemanations h (lit. gcarvings h; cf. 224 *myqwqx channels, pipes *my+hr 826 trial, temptation *nwysn contraction *mwcmc 827 meditation twddwbth 830 a spring, fountain (ct. 4:15; see 143 *nyy(m 831 aleph: an ox; a thousand *pl) 832 white crystal ryps tnbl the lord is a man of war: hwhy is his name hwhy hmxlm #y) hwhy wm# 833 holy living creatures: the angelic choir of kether #dqh twyx passing over error(#pr l( hbw( 834 paths *mykrd 835 the arms of the world (i.e. the universe, the everlasting arms mlw( tw(wrz 837 the profuse giver: a title of kether lz tt chief, duke; guide *pwl) 838 to pass, renew, change *plx the world of mevetbau: the natural world (referred to netzach- hod-yesod*(b+wmh mlw( kerubim: the angelic choir of yesod (the four

ther lz tt chief, duke; guide *pwl) 838 to pass, renew, change *plx the world of mevetbau: the natural world (referred to netzach- hod-yesod*(b+wmh mlw( kerubim: the angelic choir of yesod (the four creatures; gthe wings of the wind h *mybwrk 839 the ancient among the ancient *nybsd )bs 840 pearl: a title of malkuth *nynp 841 praises, psalms twlht face, countenance *nypn) 842 aralim, mighty ones: the angelic choir of binah *myl)r) spirit of lives *myyx xwr 843 that goes on foot *mylgr 844 intellectual virtues mylk#h twxkh 845 flowing oil (p#h nm# neptune (referred to kether *nw+pn 846 high, lofty *mwrm 847 most high god *nwyl( l) 849 the end of the sabbath (i.e. saturday evening) tb# y)cwm 850 violet (blue/purple; perfection tlkt my perfect one( gnot h read. ct. 5:2. see 857& i.z.q. 713) y

see 705. k.d. p.20 *nymlwpm medium *kwt 907 lifted up *pqz the ark [of the covenant *nwr) 908 arrow; lightning; punishment; wound; out! avaunt! go away *cx 909 throat *nwrg 910 beginning (defective; see i.z.q. 547 et seq) ty#r i.n.r (see 270 *r n y vacuum *mqyr and god saw that it was good *bw+ yk myhl )ryw 911 beginning ty#)r remnant tyr# abhorrence, abomination (is. 66:24 *nw)rd ishim, flames: the angelic choir of malkuth; burnt or incense offering *my) 912 oxen twrw# song-maiden; muse ry# tb lofty *nwrh) severities *n)rwbg lightnings, flashings *myqrb 913 berashith: gprincipally h, gin the begirming h (with gsmall h beth. see liber 2911) ty#)rb 914 out! avaunt! go away *cwx demons *myd# 916 expiations, atonements *myrwpk 918 a wall *cyx (taking the three hehs in hwhyh) as concealing th

myml# glowing stones; burning coals *mypcr 983) the town of four (br) tyrq choronzon (as spelt by mathers; cf. 317& see liber 418 10th ayre *nwznwrwx 984 the beginning of wisdom [is the wonderment at hwhy (ps. 111:10) hmkx ty#)r 986 vehemence; a strong objection )tpqth an advisor, counselling *c(wy 988 a peace treaty mwl# tyrb good pleasure, choice, decision, will *cpx chashmalim, brilliant ones: the angelic choir of chesed *mylm#x 989 feeding among the lilies (ct. 2:16, etc) myn#w#b h(wr 990 sections, members [of the body; fragments *myqrp the righteousness is the foundation of the world: the full title of yesod *mlw( dwsy qydc 992 the joy of the whole earth cr)h lk #w#m 993 a sweet smell *nwrpz 996 the most holy ancient one: a title of kether)#ydq )qyt( the will (i.r.q. 90; delight, favo

ALEISTER CROWLEY THE QABALAH

the other nine, and produced them in succession, thus: the number 2, or the duad. the name of the second sephira is hmkj, chokmah, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is the active and evident father, to whom the mother is united, who is the number 3. this second sephira is represented by the divine names, hy, yah, and hwhy; and among the angelic hosts by \ynpwa, auphamim, the wheels. it is also called ba, the father. the third sephira, or triad, is a feminine passive potency, called hnyb, binah, the understanding, who is co-equal with chokmah. for chokmah, the number 2, is like two straight lines which can never enclose a space, and therefore is powerless till the number 3 forms the triangle. thus this sephira completes and ma

en repeatedly explained t.s. liber lviii 12 qabalah, equal before god. woman is equal with man, and certainly not inferior to him, as it has been the persistent endeavour of so-called christians to make her. aima is the woman described in the apocalypse (ch xii).17 this third sephirah is also sometimes called the great sea. to her are attributed the divine names \yhla, elohim, and \yhla hwhy; and the angelic order \ylara, aralim, the thrones. she is the supernal mother, as distinguished from malkuth, the inferior mother, bride and queen. the number 4. this union of the second and third sephiroth produced dsj, chesed, mercy or love, also called hlwdg, gedulah, greatness or magnificence; a masculine potency represented by the divine name la, el, the mighty one, and the angelic name \ylmcj, c

led hlwdg, gedulah, greatness or magnificence; a masculine potency represented by the divine name la, el, the mighty one, and the angelic name \ylmcj, chashmalim, scintillating flames (ezekiel iv, 4. the number 5. from this emanated the feminine passive potency hrwbg, geburah, strength or fortitude; or yd, deen, justice; represented by the divine names rwbg \yhla, elohim gibor, and lha, elah, and the angelic name \yprc, seraphim (isaiah vi, 6. this sephira is also called djp, pachad, fear. the number 6. and from these two issued the uniting sephirah, trapt, tiphereth, beauty or mildness,18 represented by the divine name tudw hwla, eloah va-daath, and the angelic names \ynanc, shinanim (psalm lxviii, 18) or \yklm, melekim, kings. thus by the union of justice and mercy we obtain beauty and c

ay of antithesis to macroprosopus, or the vast countance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \yhla ynb, beni elohim, the sons of the gods (genesis vi, 4. the number 9. these two produced dwsy, yesod, the foundati

gels by \yca, aishim, the flames (psalms civ, 4, yielding the third trinity of the sephiroth. the number 10. from this ninth sephira came the tenth and last, thus completing the decad of the numbers. it is called twklm, malkuth, the kingdom, and also the queen, matrona, the inferior mother, the bride of microprosopus; and hnykc, shekinah,19 represented by the divine name ynda, adonai,20 and among the angelic hosts by the kerubim \ybwrk. 17 add, in another sense, ch xvii. this is important t.s. 18 or harmony. 19 some qabalists allude to the idea of a lower and higher shekinah, the higher referred to binah t.s. 20 lit. lord; also ]lm ynda, adonai melekh, my lord the king, and rah ynda, adonai ha-aretz, lord of earth. liber lviii 13 now, each of these sephiroth will be in a certain degree and

ALEISTER CROWLEY EQ I 5

phira contains nine, and produces them in succession thus- the number 2 or the duad. the name of the second sephira is chkmhm, chokmah, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is the active and evident father, to whom the mother is united, who is the number 3. this second sephira is represented by the divine names, ih, yah, and ihvhy; and the angelic hosts by avpnim, auphanim, the wheels (ezek. i. it is also called ab, ab, the father. the third sephira, or triad, is a feminine passive potency, called binh, binah, the understanding, who is co-equal with chokmah. for chokmah, the number 2, is like two straight lines which can never enclose a space, and therefore it is powerless till the number 3 forms a triangle. thus this sephira co

created, according to the teaching of the qabalah, equal before god. woman is equal with man, and certainly not 78 inferior to him, as it has been the persistent endeavour of so-called christians to make her. aima is the woman described in the apocalypse (chap. xii. this third sephira is also sometimes called the great sea. to her are attribute the divine names, alhim, elohim, and ihvh alhim; and the angelic order, aralim, aralim, the thrones. she is the supernal mother as distinguished from malkuth, the inferior mother, bride, and queen. the number 4. this union of the second and third sephiroth produced chsd, chesed, mercy or love, also called gdvlh, gedulah, greatness or magnificence; a masculine potency represented by the divine name al, el, the mighty one, and the angelic name, chshml

e, also called gdvlh, gedulah, greatness or magnificence; a masculine potency represented by the divine name al, el, the mighty one, and the angelic name, chshmlim, chashmalim, scintillating flames (ezek. iv. 4. the number 5. from this emanated the feminine passive potency gbvrh, geburah, strength or fortitude; or din, deen, justice; represented by the divine names, alhim gbvr, and alh, eloh, and the angelic name shrpim, seraphim (isa. vi. 6. this sephira is also called pchd, pachad, fear. the number 6. and from these two issued the uniting sephira, thparth, tiphereth, beauty or mildness, represented by the divine name alvh vdoth, eloah va-daath, and the angelic names, shinanim, shnanim (ps. lxviii. 18, or mlkim, melakim, kings. thus by the union of justice and mercy we obtain beauty or cl

ntithesis to macroprosopus, or the vast countenance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called mlk, melekh the king. the number 7. the seventh sephira is ntzch, netzach, or firmness and victory, corresponding to he divine name jehovah tzabaoth, ihvh tzbavth, the lord of armies, and the angelic names alhim, elohim, gods, and thrshishim, tharshishim, the brilliant ones (dan. x. 6)5. the number 8. thence proceeded the feminine passive potency hvd, hod, splendour, answering to the divine name alhim tzbavth, elohim tzabaoth, the god of armies, and among the angels to bni alhim, beni elohim, the sons of the gods (gen. vi. 4. the number 9. these two produced isvd, yesod, the founda

ALEISTER CROWLEY EQ I 5

ut in the last twelve hours he shall neither eat nor sleep. then shall he break his fast, eating rich food, and drinking sweet wines, and wines that foam; and he shall banish the elements and the planets and the signs and 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 concer

ALEISTER CROWLEY EQUINOX EQ I 3

l through the great vision. all the light went out in an immortal night, the world annihilated by the opening of the master's eye. how can i tell it? olympas. master, master! a sense of some divine disaster abases me. 37 marsyas. indeed, the shrine is desolate of the divine! but all the illusion gone, behold the one that is! olympas. royally rolled, i hear strange music in the air! marsyas. it is the angelic choir, aware of the great ordeal dared and done by one more brother of the sun! olympas. master, the shriek of a great bird blends with the torrent of the thunder. marsyas. it is the echo of the word that tore the universe asunder. olympas. master, thy stature spans the sky. marsyas. verily; but it is not i. the adept dissolves_ pale phantom form blown from the black mouth of the storm

gment with one second judgment developing therefrom: so as to enable the diviner to form an idea of the probable action of "forces beyond the actual plane" by the invocation of an angelic figure consonant to the process; and in this matter take care not to mislead thy judgment through the action of thine own preconceived ideas; but only relying_ after due tests_ on the indication afforded thee by the angelic form. and know, unless the form be of an angelic nature, its indication will not be reliable; seeing, that if it be an elemental, it will be below the plane desired. q. the diviner now completely and thoroughly formulates his whole judgment as well for the immediate future as for the development thereof, taking into account the knowledge and indications given him by the angelic form. r

AN INTRO TO STUDY OF THE KABALAH

vernance; exhibiting these attributes first in a supernal universality beyond the ken of all spirits, angels and men, the first word of atziluth; then formulating a reflection of the same exalted essences on the plane of the pure spirits also inconceivable to man, the second word of briah. again is the reflection repeated, and the divine essence in its group of exalted attributes is cognisable to the angelic powers, the third or yetziratic world; and then finally the divine abstractions of the sacred ten sephiroth are by a last emanation still more restricted and condensed than the latter, and are rendered conceivable by the human intellect; for man exists in the fourth world of assiah in the shadow of the tenth sephira--the malkuth, or kingdom of the world of shells or material objects. s

and a male and female potency, and thus a balance, mtqla, methequela, exists. almost as old as the kabalistic doctrine of the sephiroth, the intelligences, or emanations, are the peculiar forms in which they were represented in diagrams which resume all kabalistic ideas, and are emblems of these views on every subject. every deific conception can be thus demonstrated, and also the constitution of the angelic hosts, the principles of man's nature, the group of planetary bodies, the metallic elements, the zigzag flash of the lightning and the composition of the sacred tetragrammaton, the mystical jehovah, ihvh, yod, heh, vau, heh, numbering 26. see plates i, ii, iii, iv, v, and vi. this decad of deific emanations is to be conceived as first formulated on the divine first plane of atziluth, w

ARCHANGELIC FORCE ON THE PATHS

is archangelic ruler will respond to hierarchial order on both the lower sephiroth and the upper sephiroth. however, its nature will be in keeping with the great work by only utilizing the above sephiroth. 4. the adept may wish to light up the \yyj u in the microcosm. the use of these archangelic forces along with the divine names attributed to the sephiroth shall prove extremely useful. here are the angelic forces that governeth the paths: 3 path archangel hebrew a raph rthe templar orders in freemasonry an historical consideration of their origin and development by arthur edward waite having regard to the fact that emblematic freemasonry, as it is known and practised at this day, arose from an operative guild and within the bosom of a development from certain london lodges which prior to

BASIL VALENTINE TWELVE KEYS

ss thing that was lost, shewing only such light as is needed. for you must know that the worms and reptiles dwell in the cold and humid earth, while man has his proper habitation upon the face of the earth; the bodies of angels, on the other hand, not being alloyed with sin or impurity, are injured by no extreme either of heat or cold. when man shall have been glorified, his body will become like the angelic body in this respect. if we carefully cultivate the life of our souls, we shall be sons and heirs of god, and shall be able to do that which now seems impossible. but this can be effected only by the drying up of all water, and the purging of heaven and earth and all men with fire twelve keys of basil valentine 51 of 95 eighth key neither human nor animal bodies can be multiplied or pr

BEHOLDERS OF NIGHT

f the mind, and the possibility of one becoming as a separate being, not in order with the natural universe, that he or she is uniquely different. this is the path of lucifer and lilith, those who stand within the dark wells and have illuminated the black flame of self-acknowledgement and the joys of the waking and dreaming worlds. the left hand path tests the individual, uniting the demonic with the angelic, and the balance between the two. it also frees one of the need for a spiritual father or mother, and to confirm responsibility and self-reliance by the individual themselves. that this is sometimes a lonely path is not a misstatement, but rather an angle of beauty of which we may seek comprehension of therein. what is often misunderstood is the intent of the left hand path. many view

BLAVATSKY H P ANTHROPOGENESIS

e lower principles and cement them with the spiritual monad- which could never dwell in such a form otherwise than in an absolutely latent state- two connecting principles are needed: manas and kama. this requires a living spiritual fire of the middle principle from the fifth and third states of pleroma. but this fire is the possession of the triangles, not of the (perfect) cubes, which symbolize the angelic beings* the former having from the first creation got hold of it and being said to have appropriated it for themselves, as in the allegory of prometheus. these are the active, and therefore- in heaven- no longer "pure" beings. they have become the independent and free intelligences, shown in every theogony as fighting for that independence and freedom, and hence- in the ordinary sense

nse- is proved by his voluminous writings and frequent allusions and hints. yet eliphas, after having alluded to it a hundred times in his previous works, says in his latest "histoire de la magie" p. 220 "we protest with all our might against the sovereignty and the ubiquity of satan. we pretend neither to deny nor affirm here the tradition on the fall of the angels. but if so, then the prince of the angelic rebels can be at best the last and the most powerless among the condemned- now that he is separated from deity- which is the principle of every power" this is hazy and evasive enough; but see what hargrave jennings writes in his weird, staccato-like style "both saint michael and saint george are types. they are sainted personages, or dignified heroes, or powers apotheosized. they are e

it begot, moreover, anomalous offspring, until its physiological nature had adjusted its instincts in the right direction. like the "lords the gods" of the bible' the "sons of wisdom" the dhyan-chohans, had warned them to leave alone the fruit forbidden by nature: but the warning proved of no value. men realized the unfitness- we must not say sin- of what they had done, only when too late: after the angelic monads from higher spheres had incarnated in, and endowed them with understanding. to that day they had remained simply physical, like the animals generated from them. for what is the distinction? the doctrine teaches that the only difference between animate and inanimate objects on earth, between an animal and a human frame, is that in some the various "fires" are latent, and in other

kriyasaktic, and of procreation on the earthly planes- led him as naturally to discover his way to immortality, notwithstanding the jealousy of all the gods. the early atlanto-lemurians are charged with taking unto themselves (divine incarnations) wives of a lower race, namely, the race of the hitherto mindless men. every ancient scripture has the same, more or less disfigured legend. primarily, the angelic fall, which has transformed the "first-born" of god into the asuras, or into the ahriman and typhon of the "pagans (i.e, if the accounts given in the book of enoch* and in hermes, in puranas and bible are taken literally, when read esoterically means simply this- sentences such as "in his (satan's) ambition he raises his hand against the sanctuary of the god of heaven" etc, ought to re

rttikeya, and under the same circumstances. both are "leaders of the celestial host" both virgins, both "leaders of saints "spear-holders (saktidhara, etc, etc. karttikeya is the original of michael and st. george, as surely as indra is the prototype of karttikeya[[vol. 2, page] 383 the gods, the facets of one gem. to indra, karttikeya, and even kasyapa-aditya, and at the same time to michael (as the angelic form of jehovah) the "angel of the sun" who is "like" and "one with, god" later ingenious interpretations for monotheistic purposes, elevated though they be into not-to-be questioned church dogmas, prove nothing, except the abuse of human authority and power, perhaps. apollo is helios (the sun, phoibus-apollo("the light of life and of the world) who arises out of the golden-winged cup

angel, one of the elohim clothed in radiance and glory, who, promising the woman that if they ate of the forbidden fruit "ye shall not surely die" kept his promise, and made man immortal in his incorruptible nature. he is the iao of the mysteries, the chief of the androgyne creators of men. chapter iii. contains (esoterically) the withdrawal of the veil of ignorance that closed the perceptions of the angelic man, made in the image of the "boneless" gods, and the opening of his consciousness to his real nature; thus showing the bright angel (lucifer) in the light of a giver of immortality, and as the "enlightener; while the real fall into generation and matter is to be sought in chapter iv. there, jehovah-cain, the male part of adam the dual man, having separated himself from eve, creates i

t "thought, the divine, which is light and life (zeruana akerne) produced through its word, or first aspect" the other, operating thought, which being the god of spirit and fire, constructed seven regents enclosing within their circle the world of senses, named "fatal destiny" the latter refers to karma; the "seven circles" are the seven planets and planes, as also the seven invisible spirits, in the angelic spheres, whose visible symbols are the seven planets* the[[footnote(s* another proof, if any were needed, that the ancient initiates knew of more than seven planets is to be found in the vishnu purana, book ii, ch. xii, where, describing[[footnote continued on next page[[vol. 2, page] 489 the one passive deity. seven rishis of the great bear and other glyphs. as said of the adityas by

manifested essence, called by eliphas levi "the fatal light" which kills and destroys. humanity, in its units, can overpower and master its effects; but only by the holiness of their lives and by producing good causes. it has power only on the manifested lower principles- the shadow of the unknown and incognizable deity in space. but in antiquity and reality, lucifer, or luciferus, is the name of the angelic entity presiding over the light of truth as over the light of the day. in the great valentinian gospel pistis sophia( 361) it is taught that of the three powers emanating from the holy names of the three[[tridunameis, that of sophia (the holy ghost according to these gnostics- the most cultured of all, resides in the planet venus or lucifer. thus to the profane, the astral light may be

BLAVATSKY H P COSMOGENESIS

ly by manifesting on that plane through an appropriate basis or vehicle; and during the long night of rest called pralaya, when all the existences are dissolved, the "universal mind" remains as a permanent possibility of mental action, or as that abstract absolute thought, of which mind is the concrete relative manifestation. the ah-hi (dhyan-chohans) are the collective hosts of spiritual beings- the angelic hosts of christianity, the elohim and "messengers" of the jews- who are the vehicle for the manifestation of the divine or universal thought and will. they are the intelligent forces that give to and enact in nature her "laws" while themselves acting according to laws imposed upon them in a similar manner by still higher powers; but they are not "the personifications" of the powers of

semi-exoteric kabala* but these contain the description of the mystic natures of the first group of dhyan chohans in the regimen ignis, the region and "rule (or government) of fire" which group is divided into three classes, synthesized by the first, which makes four or the "tetraktis (see comments on stanza vii. book i) if one studies the comments attentively he will find the same progression in the angelic natures, viz, from the passive down to the active, the last of these beings being as near to the ahamkara element (the region or plane wherein egoship or the feeling of i-am-ness is beginning to be defined) as the first ones are near to the undifferentiated essence. the former are arupa, incorporeal; the latter, rupa, corporeal. in volume ii. of isis (p. 183 et seq) the philosophical s

olson from an old chaldean mss. translated into arabic, about qu-tamy being instructed by the idol of the moon, is easily understood (vide book iii) seldenus tells us the secret as well as maimonides (more nevochim, book iii, ch. xxx. the worshippers of the teraphim (the jewish oracles "carved images and claimed that the light of the principal stars (planets) permeating these through and through, the angelic virtues (or the regents of the stars and planets) conversed with them, teaching them many most useful things and arts" and seldenus explains that the teraphim were built and composed after the position of certain planets, those which the greeks called[[stoicheia, and according to figures that were located in the sky and called[[alexeteroi, or the tutelary gods. those who traced out the

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ction in less formal magick by lighting candles in the four quarters when you feel afraid or alone. i have also seen michael listed as archangel of the dawn and east, but i think he is better placed as archangel of the sun in the south. if you feel uncertain, simply refer to each guardian as archangel of the north, etc, then the celestial being can reveal itself in the form that is right for you. the angelic colours i have given vary slightly from the elemental ones and if you are carrying out a personal angelic ritual of protection or meditating on the archangels, you can use the archangel colours for your candles. some practitioners do not greet the guardians of the watchtowers at all, but instead light each elemental candle in turn, visualising golden energies pouring from each directio

and so can convey messages to relatives or friends in whom the ability is not so developed. coven: a meeting of any group, numbering from two to 13 practitioners, who meet together to perform magick. deosil: clockwise, or, literally 'in the direction of the sun. the direction used in creating a circle, in all forms of attracting magic and for giving healing energies. see also widdershins. devas: the angelic beings who watch and direct the natural world. in formal magick, one deva rules over each segment of a magical circle and one of the four elements of fire, water, air and earth. also known as the devic lords of the watchtower. dhoop: an incense stick like a slender rope, from india. the divinity: generic term for the ultimate source of goodness, light and creation. djinn: an invisible

CHAOS MAGICK AND LUCIFERISM

who dives the depths of his or her mind and assemble, through various means, a system unique to the person creating it. chaos is a beautiful friend, which often throws random lightning bolts, is nonetheless always beside you when you go to sleep at night. it should be considered fair game to dash through the darkness of the night, to understand and explore the very foundations of the demonic and the angelic, as above, so below while the luciferian gnosis is highly approachable through the systems of what is considered chaos magick, the form of the astral body allows a severance of eventual worldly bonds. this allows the luciferian adept to take her or his fill of worldly pleasure and eventually ascend astral in the light of lucifer, as an undead god or completely remain within the astral

CHRONOLOGIA RORISPERGIUS

perth; first mention connecting freemasonry with rosicrucianism 'for what we do presage is not in grosse/ for we be brethren of the rosie crosse/ we have the mason word and second sight,/things for to come we can foretell aright' published 1638. 1631 arthur dee fasciculus chemicus in latin 1633-1690 knorr von rosenroth 1638 abrahan von franckenberg raphael. 1638-1710 johann georg gichtel founded the angelic brethren with connections to the group of jane leade, john pordage, aka the philadelphians. 1640-1728 isaac newton 1641 samuel hartlib macaria. 1642 third latin edition of sefer yetzirah, with hebrew translation commentary by rabbi abraham f. ben dior, amsterdam. included commentary by abraham ben david ha levy the younger (dior. titled "liber jesirah quie abrahamo patriarchae adscribi

COVENANT OF SAMYAZA

iance. and demiurge became wrathful, and then fearful, lest the other angels, unto the very sons of god, recognize their unique selves, apart from demiurge. and the entire angelic host, and the sons of god, looked with fear and bewilderment upon the radiance of satanael, and some among the angels began to emit their own glow of selfhood. there erupted a war in heaven, as the largest proportion of the angelic host, too fearful and servile to let shine their own lights of selfhood, yea, even the sons of god also, waged battle against those angels who were touched by satanael and were illuminated, receiving the spark of selfhood. michael and his legions overwhelmed satanael, who departed from heaven madriax with the illuminated ones beyond the boundaries of kosmos, unto the black void called

DEMONIC BIBLE

z: anader. eikorok. sibolas. saris. sekabin. caromos. rosaran. sapason. notiser. flaxon. harombrub. megalosin. miliom. ilemlis. galak. androcos. maranton. caron. reginon. elerion. sermeot. irmenos. these be those of amaimon, viz. romeroc. ramison. scrilis. buriol. taralim. burasen. akesoli. erekia. illirikim. labisi. akoros. mames. glesi. vision. effrigis. apelki. dalep. dresop. hergotis. nilima. the angelic or demonic keys traditionally, there are nine orders of angels. the first and highest order is seraphim, the second is cherubim, the third is thrones, the fourth is dominions, the fifth is virtues, the sixth is powers, the seventh is principalities, the eighth is archangels, and the ninth is angels. these orders abide in the upper heavens (the lower heavens being the planetary spheres

DION FORTUNE MYSTICAL QABALA

that are the "barbarous names of evocation" of mediaeval magic, not one letter of which may be changed" why this is so may readily be seen when we remember that in hebrew a letter is also a number, and the numbers of a name have an important significance. 17. in the yetziratic world the divine emanations manifest, not through a single being, but through different types of beings, which are called the angelic hosts or choirs. 18. the assiatic world is not, strictly speaking, the world of matter when viewed from the sephirotic standpoint, but rather the lower astral and etheric planes which, together, form the background of matter. upon the physical plane the divine emanations manifrst through what may not inapdy be called the ten mundane chakras, likening these centres of manifestation to t

r of assiah, and the malkuth of assiah, in its lowest aspect, abutting upon the qliphoth. 3. it is atziluth, however, which is considered the natural sphere of the sephiroth as such, and for this reason it is called the world of emanations. it is here, and here only, that god acts directly and not through his ministers. in briah he acts through the mediation of the archangels, in yetzirah through the angelic orders, and in assiah through those centres which i have named the mundane chakras-the planets, elements, and signs of the zodiac [page 62] 4. we have, then, in these four sets of symbols a complete system of notation for expressing the mode of function of any given power at any given level, and this system of notation is the basis of ceremonial magic with its names of power, and also

persons, for whatever they may be in actual fact, they have been personalised, and thought-forms have been built up on the astral plane to represent them. these, being charged with force, are of the nature of artificial elementals; but the force with which they are charged being cosmic, they are much more than what we ordinarily imply when we speak of artificial elementals, and we assign them to the angelic kingdom and call them angels or archangels according to their grade. an angelic being, then, may be defined as a cosmic force whose apparent vehicle of manifestation to psychic consciousness is a form built up by the human imagination. in practical occultism, these forms are built up with great care and the most elaborate attention to the details of the symbolism, and are used to evoke

peace, not going forth in his chariot to war, as is suggested by the magical image of geburah. the additional titles of chesed-majesty, love-bear out this concept of the benignant king, the father of his people; and the situation of chesed in the centre of the pillar of mercy further bears out the idea of stability and ordered and merciful law, governing for the good of the governed. the title of the angelic host associated with chesed-the chasmalim, or brilliant ones nhances the idea of the royal splendour of gedulah, which is an alternative title frequently used for chesed. the mundane chakra assigned to chesed- jupiter, the great benignity of astrology-confirms the whole chain of associations. 22. upon the microcosmic, or subjective, side we find that the virtue assigned to this sphere

ake up the initiation of tiphareth, the vision of the harmony [page 210] of things and the vision of the mysteries of the crucifixion, we have already seen in another connection that there are two aspects to tiphareth, and therefore must be two spiritual experiences in its initiation. 78. in the vision of the harmony of things we see deep into the spiritual side of nature; in other words, we meet the angelic kings, the malachim. through this experience we understand that the natural is but the dense aspect of the spiritual, the "outer robe of concealment" covering the "inner robe of glory" it is this understanding of the spiritual significance of the natural which is so lamentably lacking in our religious life to-day, and which is responsible for so much neurotic ill-health and so much mar

so much married unhappiness. 79. it is through this vision of the harmony of things that we are made one with nature, not by means of elemental contacts. human beings who are in anywise raised by culture above the primitive cannot become one with nature upon the elemental level, for to do so is degeneration, and they become beastly in both senses of the word. the nature contacts are made through the angelic kings of the elements in the sphere of tiphareth-in other words, through the realisation of the spiritual principles behind natural things-and the initiate then comes to the elemental beings in the name of their presiding king. he descends into the elemental kingdoms from above, as it were, bringing with him his manhood; thus he is an initiator to the elementals; but if he meets them o

study them. were it not better to turn the mind away from them and prevent the images of such evil forces from formulating in consciousness? in answer to this question we may cite the precepts of abramelin the mage, whose system of magic is the most potent and complete that we possess. according to his system, the operator, after a prolonged period of purification and preparation, evokes not only the angelic forces, but also the demoniac ones. mystical qabala page 203 3. a good many people have burnt their fingers with the system of abramelin, and the reason is not far to seek; for if we examine their records we find that they have never followed the system in its entirety, but picked out a ceremony here and an invocation there for performance as the mood took them. consequently abramelin'

DION FORTUNE PSYCHIC SELF DEFENSE

ight, and, above all, stenches of an amazing pungency. the ten divine emanations are personified as archangels, and the ten infernal emanations are personified as archdemons. it is these which are the names of power in magic. each sephira, then, has its obverse side in the corresponding qlippottic demon. the initiated adept always gains control over the demonic force before he attempts to utilise the angelic force which, by the appropriated means, can be contacted in each sephira. if he does not do so, he contacts them both simultaneously. moreover, the planets, the elements and the signs of the zodiac are all intimately connected with the sephiroth, being arranged upon the tree of life in a pattern known only to initiates. 42 of 103 the initiated adept is exceedingly careful what he does

t robe. all his magical implements would be 61 of 103 of iron and his rod of power would be a naked sword. upon his altar he would place five lights, five being the number of mars. upon his breast would be the symbol of mars engraved upon a steel pentagon. on his hand would be a ruby ring. he would burn 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 design

ssity 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. you cannot make custards without breaking eggs, and if you mean to be a magician you have got to "go the whole hog" when it is a question of bringing through the angelic aspect of a force, the matter is on a clear footing. to be the channel of such a force is a great privilege and is an initiation in itself. the operator has simply to eliminate from his nature all incom patibles and maintain his concentration without wavering. the worst that can happen is that he should fail to obtain his results. but when it comes to bringing through the demonic aspec

DONALDTYSON CORONZON

s, is the loss of the holy language of the angels. the revelation of gabriel that man spoke this angelic language in the garden explains how, as described in genesis, adam was able to accurately name all the beasts and birds, and through the magic power of their true names, to command them. perhaps the greatest consequence of the deceit of coronzon that resulted in man's expulsion was the loss of the angelic language. man was rendered "as dumb, and not able to speak" and of necessity began to learn a new less perfect language in order to express his thoughts and needs. this new language was not hebrew, since it did not have the same sounds or shapes of the written letters of hebrew. however, as gabriel reveals, the first language of man after the fall from grace shared the same division of

s or shapes of the written letters of hebrew. however, as gabriel reveals, the first language of man after the fall from grace shared the same division of letters that occurs in modern hebrew: three mother letters, seven single letters, and twelve double letters. this division has great significance in magic. gabriel declares that the enochian angels will restore to mankind through dee and kelley the angelic language "which adam verily spake in innocency, and was never uttered nor disclosed to man since till now" this language is incredibly potent. it is the language "wherein the power of god must work, and wisdom in her true kind be delivered: which are not to be spoken of in any other thing, neither to be talked of with mans imaginations" the enochian language is in this sense not only t

the english title for the binah, the third sephirah, and judgement a title for geburah, the fifth sephirah. understanding is located at the top of the left pillar of the tree, and judgement also on the left pillar, directly below it. when the power of wisdom (chokmah) on the right pillar of the tree was cut off by god- an act that took the form of rendering man dumb, unable to speak or comprehend the angelic language- the wellspring that fed understanding (binah) ceased to flow, and as a result, man lost the power of true and considered judgement (geburah. his judgement became unbalanced and reckless, and he fell prey to his lower emotions and impulses. the "four winds" mentioned by gabriel that surround wisdom are the four archangels of the elements, michael (fire, gabriel (water, raphael

nah) ceased to flow, and as a result, man lost the power of true and considered judgement (geburah. his judgement became unbalanced and reckless, and he fell prey to his lower emotions and impulses. the "four winds" mentioned by gabriel that surround wisdom are the four archangels of the elements, michael (fire, gabriel (water, raphael (air) and uriel (earth. they are winds because the speak with the angelic language, and its power and authority, and of course because they are winged. they are mentioned as a group in the book of enoch in connection with the fallen watchers who sin with the daughters of man, where these four archangels are primary servants and agents of god's judgement. it is clear from the words of gabriel to john dee that coronzon is to be regarded as synonymous with the

is said to be a dragon. this is not as strange as might first appear. in past times, dragons and serpents were often confused together- a great snake such as a python was called a dragon by the romans, for example. dragons were sometimes called "worms" in ancient anglo-saxon literature. another important point to gather from the quote above is that the old serpent is identified with the leader of the angelic rebellion, lucifer, the light-bearer, second only to god in his glory. the bible has little to report about the fall of the angels. fortunately, the matter is treated in detail in the apocryphal book of enoch. in this work the leader of the rebellious angels is named semjaza, or elsewhere, azazel. the second name is more usually accepted as the leader of the rebellious watchers, but th

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ow a saint, was invoked as a most glorious and warlike prince, the receiver of souls, and the vanquisher of evil spirits. his symbol is a banner hanging on a cross; he is armed and represents victory, with a dart in one hand and a cross on his forehead. it may be noted that god himself is called the angel of the covenant, because he embodied in his own person the whole power and representation of the angelic kingdom, as the messenger, not of separate and temporary commands, but of the whole word in its fullness. dionysius, or st. denis, the supposed areopagite (sixth century c.e, describes three hierarchies of angels in nine choirs: seraphim, cherubim, thrones, dominions, principalities, powers, virtues, angels, and archangels. these were created by assembling various biblical passages (su

enteenth-century mystic jakob boehme recognized the whole deep between the stars, as the heaven of one of the three hierarchies, and placed the other two above it; in the midst of all which, he says, is the son of god; no part of either is farther or nearer to him, yet are the three kingdoms circular about him. the visions of emanuel swedenborg date a century later, and describe his intimacy with the angelic world. the angels described to him in great detail a level of spiritual existence qualitatively different from the visible world of sensation. angelic realms in jewish thought jewish teachers have developed an elaborate doctrine of a heavenly hierarchy. some, such as bechai and joshua, teach that every day ministering angels are created out of the river dinor, or fiery stream, and they

river dinor, or fiery stream, and they sing an anthem and cease to exist; as it is written, they are new every morning. this idea appears to be a misunderstanding of biblical intent.to be renewed or created in the scriptural sense is to be regenerated. thus, to be renewed every morning is to be kept in a regenerate state; the fiery stream is the baptism by fire or divine love. in later doctrine, the angelic hierarchies were understood in correspondence to the ten divine names. both christian and astrological elements eventually could be discerned in the presentation that reached its height in the teachings of the kabala. the following represents the angelic hierarchies answering to the ten divine names: 1. jehovah, attributed to god the father, being the pure and simple essence of the div

as derived from dionysius areopagus, was made in the middle ages, which gave the prevalent division much of its symbolism. with it was held the doctrine of their separate creation; the tradition of the rebellious hierarchy, headed by lucifer, was rendered familiar to society by the epic poetry of john milton. the medieval development of angelology was passed on to occultists and a description of the angelic orders became integral to magic and in the practices of magical rituals. angels and giants another leading belief, not so much interwoven with the popular theology, was that of angels intercourse with women, producing the race of giants. the idea derived from genesis 4:2, in the adoption of which the christian fathers followed the opinion of ancient jewish interpreters, philo-judaeus

st, she had also had ongoing experiences as a clairvoyant. during her childhood she has seen and conversed with invisible friends. teased for her clairvoyant experiences, she denied them as an adult, although they periodically resurfaced. during counseling sessions, for example, she occasionally received information that allowed her to assist her patient. everything changed in 1995, however, when the angelic voices warned her that her car would soon be stolen. she did not heed the voices, and before the day was out found herself in the midst of an attempted car jacking. with two men attempting to take her car, she finally listened to the voice that told her to scream. she did and the two men were scared off by a person attracted to the situation by her scream. as a result of this experienc

s as the beadle (messenger) of the sun and terror of demons. among the arabs, it was said that it crowed when it became aware of the presence of jinns. the jews received their concept of the cock as a scarer of evil spirits from the persians, as did the armenians, who said that it greets the guardian angels with its clarion call, who descend to earth with the day, and that it gives the keynote to the angelic choirs of heaven to commence their daily round of song. in india, too, and among the pagan slavs, it was supposed to scare away demons from dwelling places and was the first living creature introduced into a newly built house. the jews, however, believed that it was possible for the cock to become the victim of demons and that it should be killed if it upsets a dish. the cock was used

ee s curiosity was aroused, and he insisted on hearing it, but was extremely upset when kelley said that the spirits had commanded the two philosophers to have their wives in common. dee rebuked the spirit madini for such an improper proposal, but eventually reluctantly consented to the arrangement. accordingly dee, kelley, and their wives signed an agreement on may 3, 1587, pledging obedience to the angelic demand. soon afterward, dee requested permission from queen elizabeth to return to england and left the castle of trebona after finally separating from kelley. the latter, who had been knighted at prague, proceeded to the bohemian capital, taking with him the elixir found at glastonbury abbey. he was immediately arrested by order of the emperor and imprisoned. kelley was later released

nasteries. he was a voluminous writer on science, his works including monas hieroglyphica (1564, de trigono (1565, testamentum johannis dee philosophi summi ad johannem guryun transmissum (1568) and an account of the manner in which a certayn coppersmith in the land of moores, and a certayn moore transmuted copper to gold (1576. it is usual to dismiss kelley as a rogue and dee as his dupe, but if the angelic visions were purely for money, they both could have done better for themselves. dee seemed to be an honest man of unusual talents, devoting his life to science and the pursuit of mystical knowledge. the angelic language called enochian, which dee and kelley used when invoking spirits in the crystal, is a construction of great intricacy, far beyond the capacity or the requirements of si

be an honest man of unusual talents, devoting his life to science and the pursuit of mystical knowledge. the angelic language called enochian, which dee and kelley used when invoking spirits in the crystal, is a construction of great intricacy, far beyond the capacity or the requirements of simple fraud. it combines magic, mathematics, astrology, and cryptography. an intriguing suggestion is that the angelic conversations were a system of codes to convey secrets, and that dee and kelley s visits in europe were for purposes of espionage. in later times, enochian rituals were revived by the magical hermetic order of the golden dawn and became a common element in ceremonial magic. some enochian rituals were adapted by anton lavey and the church of satan, which he founded. dee s reputation suf

and that dee and kelley s visits in europe were for purposes of espionage. in later times, enochian rituals were revived by the magical hermetic order of the golden dawn and became a common element in ceremonial magic. some enochian rituals were adapted by anton lavey and the church of satan, which he founded. dee s reputation suffered much from the scorn of meric casaubon, who published some of the angelic conversations and represented them as delusive. the scholar theodore besterman, however, in his book crystal-gazing (1929, adopted dee as a pioneer spiritualist, and contemporary magicians have seen him as one of their ancestors. dee was miserably poor in his last years and was even obliged to sell his precious books in order to sustain himself. he was planning a journey to germany whe

quarterly as the journal of the college of psychic studies, london, 16 queensberry place, south kensington, london sw7 2eb, england. sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. the light messenger the light messenger is a periodical devoted to the channeled messages from the ascended masters and beings from the angelic kingdom. it was begun in 1997 by bev (dranda) dombrowski, then a resident of citrus heights, california. dombrowski had been a school teacher in stockton, california, for 20 years. in 1980 she had a spiritual awakening that led to an initial channeling from the ascended master kuthumi (prominent master in the theosophical hierarchy. soon afterwards, she opened a metaphysical bookstore

an, h. d. g. groeneveld, who began the periodical de hemelsche leer (the celestial doctrine) in 1929. emanuel swedenborg, whose writings form the distinctive body of material used by the general church of the new jerusalem, proposed the idea that the bible had, in addition to its planned material meaning, a spiritual meaning that had been revealed through the communications between swedenborg and the angelic realm. the general church placed great authority on the writings of swedenborg, but groeneveld went further and proposed that swedenborg s writings, like the lord, maud e. encyclopedia of occultism& parapsychology. 5th ed. 936 bible, also had an inner spiritual meaning. the lord s new church was founded after the general church rejected groeneveld s perspective. in the united states, f

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ough his interpretations were confined to lines in the forehead (coupled with astrology, his ideas were a forerunner of the physiognomy of j. k. lavater (1741.1801. metratton according to jewish rabbinical legend, the angel metratton is one of the agents by whom god the father works. he receives the pure and simple essence of the divinity and bestows the gift of life upon all. he dwells in one of the angelic hierarchies. metropolitan spiritual churches of christ the metropolitan spiritual churches of christ was a spiritualist church operating in the african american community in the united states. spiritualism moved into the black community in strength early in the twentieth century, but black people were not welcomed in many spiritualist congregations. as independent movements began to fo

, neoplatonism colored the thought of medieval mysticism and magic. plotinus, its founder, commenced the study of philosophy in alexandria at the age of 28. he early experienced an earnest desire to reach the truth concerning existence, and to that end made a deep study of the dialogues of plato and the metaphysics of aristotle. he practiced severe austerities and attempted to live what he called the angelic life, or the life of the disembodied in the body. he was greatly drawn to apollonius of tyana by reading his life by philostratus. the union of philosopher and priest in the character of apollonius fired the imagination of plotinus, and in his pythagorean teachings the young student discovered the elements of both orientalism and platonism, for both pythagoras and plato strove to escap

canonical books of the hebrew people that were considered but not included in their bible (i.e, the christian old testament. the book of tobit, written in the second century b.c.e, concerns a man who was blind. raphael was the angel sent to heal him. in the pseudepigraphical (falsely ascribed) book of enoch it was said that: raphael presides over the spirits of men. in jewish rabbinical legend of the angelic hierarchies, raphael was the medium through which the power of tsebaoth, or the lord of hosts, passed into the sphere of the sun, giving motion, heat, and brightness to it. as one of the angels named in the ancient writings, raphael reappears in the kabalistic literatures of the middle ages. as an archangel, raphael was identified with hod, one of the ten sephiroth iminated by the ein

theosophical publishing house (quest, 1979. res bureaux bulletin a canadian bulletin about fortean type phenomena (scientific anomalies, published in the 1970s by a person known only as mr. x of kingston, ontario, canada. it circulated among serious students of unusual and obscure events in exchange for reciprocity on cuttings and articles. reschith hajalalim the name of the ministering spirit of the angelic hierarchies in jewish rabbinical legend. to this angel, the pure and simple essence of the divinity flows through hajoth hakakos; he guides the primum mobile, and bestows the gift of life on all. rescue circles groups formed by spiritualists for the purpose of waking up the dead and freeing them from their earthbound state. these spirits exist closer to the material plane than to the s

pointed out that this 1963 document is far too long to be the final secret which was written in longhand on a small piece of paper. in 1971, ray stanford, a psychic channel and head of the association for the understanding of man in austin, texas, did a set of readings in which the source that spoke through him discussed fatima. it suggested that the children had been in contact with beings from the angelic realm. it also suggested that the third secret spoke of the assassination of a pope and the end of the papacy. many fatima enthusiasts believe that there will be only five popes installed after 1960 (pope john paul ii being the third. the idea that the papacy would end, also suggested by some of the interpreters of nostradamus, has become a popular theme in speculation on fatima. still

enth century. new hyde park, n.y: university books, 1963. preliminary report of the commission appointed by the university of pennsylvania to investigate modern spiritualism. philadelphia: j. b. lippincott, 1887. richmond, a. b. what i saw at cassadaga lake; a review of the seybert commissioners report. n.p, 1888. shaddai according to the mysticism of kabbalah, this was one of ten divine names in the angelic hierarchy. the zohar speaks of three supernal degrees or divine hypostases (that which stands under, the first being kether. when the world of manifest things was in the condition of tohu, god revealed himself in the hypostasis shaddai; when it had proceeded to the condition called bohu, he manifested as the hypostasis tsabaoth, but when the darkness had disappeared from the face of th

and the natural. but when angels speak spiritually with me from heaven, they speak just as intelligently as the man by my side. but if they turn away from man, he hears nothing more whatever, even if they speak close to his ear. it is also remarkable that several angels can speak to a man; they send down a spirit inclined to man, and he thus hears them united. from his ongoing conversations with the angelic beings, he wrote a number of books. these may be divided into expository books, notably the apocalypse revealed, the apocalypse explained, and arcana celestia; books of spiritual philosophy, such as intercourse between the soul and the body, divine providence and divine love and wisdom; books dealing with the hierarchy of supernatural spheres, such as heaven and hell and the last judgm

y all be experienced in a vision. joan of arc, for instance, heard voices encouraging her to be the deliverer of her country. examples may be drawn from the hebrew bible, as the case of the child samuel in the temple (i sam. 3:4, and instances could be multiplied from all ages and all times. the visions of john pordage (1607.1681) and the philadelphia society, or, as they called themselves later, the angelic brethren, a british organization stemming from the mysticism of jakob boehme in 1651, were noteworthy in this respect because they included the taste of brimstone, salt, and soot. in the presence of the angelic brethren, pictures were drawn on the windowpanes by invisible hands and were seen to move about. physiological explanations of visions have, from the earliest times, been offere

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

hebrew letters, relatively few are aware of their function and nature within the context of the qabalah. as mentioned earlier, the most ancient and prolific source regarding the mystical nature of the individual hebrew letters is the sefer yetzirah. in the sefer hashmoth (book of the names, the letters are seen most prominently as the formulaic components of divine names and within the context of the angelic tree language, but no further elaboration is given about them. in the sefer yetzirah, on the other hand, the individual letters are introduced in their role as the infrastructure connecting the ten sefiroth. they are identified according to type i.e. mother, double, simple, how they correlate to various aspects of the human body and to nature, and how they relate to one another. most c

ngs who inhabit one side are in active conflict with those on the other. the central column, balancing the two, remains unaffected by such conflict and those who dwell there are essentially invisible to the beings on either side. unlike the central column, the columns of the right and left have gatekeepers who strictly enforce standards that must be met to progress further. in the sefer hashmoth, the angelic tree language follows the listing of the divine names. the angelic tree language is an assortment of different working and perfect trees of life. the names for the sefiroth in the sefer hashmoth are generally the same as those given them by the zohar. the variety of working trees reflects the different paths by which different types of magicians, wizards, saints, devotees, and yogis as

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

1. walker, pp. 82-3. 103 pico della mirandola and cabalist magic the magic of a highly artistic nature, heightening the artistic perceptions with magical procedures. the same is probably true of pico's use of practical cabala, that it was mainly a subjective use of cabalist magic by a deeply religious and artistic nature. in what forms perhaps more sublimely beautiful in his imagination than even the angelic forms painted by a botticelli or a raphael did raphael, gabriel, and michael come to dwell with pico della mirandola? and perhaps it is also chiefly in this imaginative and artistic sense that we should understand the influence of the renaissance magic of the type inaugurated by ficino and pico. the operative magi of the renaissance were the artists, and it was a donatello or a michela

e grades of punishments of the wicked contrasted with the orders of the blessed in heaven refers to the inferno and paradiso. the opening of the chapter on souls returning to their star recalls paradiso, iv, 49-54- 119 pseudo-dionysius and theology of a christian magus light, in ficino's exposition may possibly be due to the influence of dante. the notion that the supernal light is reflected down the angelic hierarchies, flashing as in mirrors from one to another, is a characteristically dionysian conception, to which dante had given a somewhat new turn by describing how, as he and beatrice mount through the spheres of the planets, the light changes in quality at each ascent, reaching ever more dazzhng degrees of intensity in the eighth sphere, the ninth sphere and the empyrean. ficino, in

which move the heavens in order to become a worker of miracles' ficino, pp. 965-75- 2 ibid, pp. 976-86. 3 this transition is definitely made in the de sole, which first discusses the planet sol and its central importance and, in the last chapter, compares the sun to the trinity and the nine orders of angels de sole, cap. xii; ficino, p. 973. 120 pseudo-dionysius and theology of a christian magus the angelic continuation beyond the stars was of course normal to christian thought, and is, for example, exquisitely expressed in terms of music by shakespeare's lorenzo: sit, jessica. look how the floor of heaven is thick inlaid with patines of bright gold: there's not the smallest orb which thou beholdst but in his motion like an angel sings, still quiring to the young-eyed cherubins' lorenzo

of music by shakespeare's lorenzo: sit, jessica. look how the floor of heaven is thick inlaid with patines of bright gold: there's not the smallest orb which thou beholdst but in his motion like an angel sings, still quiring to the young-eyed cherubins' lorenzo, as he gazes at the night sky, is contemplating the marvellous fact that the harmony of the spheres connects with the celestial choirs of the angelic hierarchies. as pseudo-dionysius was immensely important to ficino for the synthesis of neoplatonism with christianity so, too, he helped pico to build the bridge between jewish cabala and christianity. pico's heptaplus, which is a commentary on genesis in the cabalistic manner, is full of references to dionysius. in this work, pico frequently has occasion to mention the "three worlds"

he universe into the elemental world or terrestrial world, the celestial world or the world of the stars, and the supercelestial world. between all these worlds there was continuity of influences. pico found no difficulty in linking this concept both with neoplatonism and with the christian or pseudo-dionysian mysticism. he makes the link with neoplatonism by identifying (as ficino had also done) the angelic world with what the philosophers call the intelligible world. the highest of the three worlds is called "by the theologians angelic, and by the philosophers, intelligible; then comes the celestial world, and last the sublunar world which we inhabit.2 he then goes on to draw the parallel with the three worlds of the cabalists, which moses represented symbolically when he divided the tab

endency in pseudo-dionysius himself, for whom the nine hierarchies both represent the trinity and are solely devoted, in their several degrees, to the praise of the trinity. with ficino's "hierarchising" of different qualities of light, may be compared pico's hierarchical presentation of heat "with us, color is an elemental quality; in the heavens (that is in the stars) it is calorific virtue; in the angelic mind it is the idea of color."2 it may well be, as e. garin has suggested,3 that in the proem to 1 ibid, pp. 255, 257. 2 ibid, p. 189. 3 e. garin, giovanni pico della mirandola, florence, 1937, pp. 194 ff. 122 pseudo-dionysius and theology of a christian magus the third book of the heptaplus' where he refers mysteriously to some perhaps deeper connection between the teachings of dionys

, the highest of them being concerned with pure contemplation of unutterable mysteries whilst the lower ones seem to have more connection with the affairs of men. there is a circular movement in the sephiroth (which pico shows that he has understood in cabalist conclusion 66) by which the first can connect with the last; such a movement is also understood within the apparently byzantine fixity of the angelic hierarchies, since these in their sum represent the trinity. pico nowhere, so far as i can discover, sets out a definite correlation between sephiroth and angelic hierarchies, though this was certainly done in the later hermetic- cabalist tradition, for example by robert fludd, as can be seen in the diagram (pi. 7a) in one of his works in which ten cabalistic names of god, the ten seph

mber is brought up to the necessary ten by adding to them anima mundi. it is possible that pico might have given his blessing to some such correlation as this, though we cannot be sure that he would have made it in exactly this form. in another diagram (pi. 8) fludd correlates hierarchies and spheres with the twenty-two letters of the hebrew alphabet. the difference between ficino and pico within the angelic plus cosmological framework is that pico, through practical cabala, has a means of reaching and operating with the angelic world which was denied to ficino. the cabalistic angels would be for pico fundamentally the same as the myriads of pseudo-dionysian angels,2 the change being that cabala gave more information about them and how to make contact with them. 1 pico, de hominis dignitat

s ncx in orpheus (this is direct quotation of one of pico's conclusions. the ten numerations or sephiroth have names which act on all creatures, from the highest to the lowest; first on the nine orders of angels, then on the nine celestial spheres, then on men and the terrestrial world. agrippa now gives a fist of the ten hebrew divine names, of the names of the sephiroth and their meanings, with the angelic orders and the spheres to which each are related.2 we next have more on the hebrew divine names, a magical arrangement of abracadabra and pictures of talismans inscribed with names in hebrew.3 the influx of virtue from the divine names comes through the mediation of 1 ibid, i l l, 5-7; ed. cit, pp. 260-5. the vaguely trinitarian character of the religion of the magus is maintained by t

e of the de occulta philosophia is magia and cabala, cabala and magia, which was also pico's theme. the magia of ficino has developed into a more powerful demonic magic which is however safeguarded (it is hoped) by the overlapping of demons with angels. the cabala of pico has developed into a powerful religious magic, which is in organic continuity with celestial and elemental magic, ties up with the angelic hierarchies, attempts to inform religious rites, images, ceremonial with magic, with the further suggestion that priests will be able to do miracles with it. agrippa is carrying to extreme lengths, or perhaps to their logical conclusion, the points which were at issue in the pico controversy. garcia's case that there is no connection between magia and cabala and christianity was lost w

me invested with the noble robes of renaissance magic, with the dignity of a renaissance magus. ficino's neoplatonising of the talismans is quoted; the many references to the philosophy of the corpus hermeticum put the asdepius magic into the context of hermetic philosophy and mysticism, as ficino saw it; above all, the advantages of practical cabala in putting the conjuror in direct contact with the angelic, or intellectual world, come out very clearly as priestly magic, and the highest dignity of the magus is seen to be the magus as priest, performing religious rites and doing religious miracles. his "marrying of earth to heaven" with magia, his summoning of the angels with cabala, lead on to his apotheosis as religious magus; his magical powers in the lower worlds are organically connec

round him is the elemental world; he is linked by a chain to a woman representing the sun, moon, and stars, the celestial world, the spheres of the planets and the zodiac among which she stands. outside the sphere of the zodiac, or the sphere of fixed stars, are shown three spheres inhabited by tiny angelic forms; a chain passing upward from the woman's right arm reaches the deity himself, beyond the angelic spheres, represented by the name in hebrew within clouds of glory. the monkey is man, or rather man's art by which he 144 renaissance magic and science imitates nature, with simian mimicry.1 man here seems to have lost some of his dignity, but he has gained in power. he has become the clever ape of nature, who has found out the way that nature works and by imitating it, will obtain her

bably have been in ludovico lazzarelli's latin translation (it will be remembered that this treatise was not translated by ficino)5 in which the point that it is the magical power of the egyptian language which would be lost in translation into a language lacking in this power comes' there is one mention of angels (de magia, op. lat, i l l, p. 428) but this is only a passing allusion. as a whole, the angelic superstructure of normal renaissance magic is entirely omitted- de magia (op. lat, i l l, p. 397. 3 de magia (op. lat, i l l, pp. 411-2* c.h, ii, p. 232. 5 see above, p. 172. 263 giordano bruno and the cabala out very clearly' this passage would, it might be supposed, surely have attracted bruno, for it really gets to the root of his whole objection to "pedants. the greeks use language

s nine illuminati, sing nine songs to the accompaniment of nine different instruments of music. beyond the obvious allusion to the nine spheres, there is in the nine illuminati, so bruno explains in the dedication to sidney,2 a reference to the "nine orders of spirits" of the christian theologians, that is, to the pseudo-dionysian celestial hierarchies. thus bruno's work builds up at its close to the angelic harmonies as the apex of the edifice, reflecting the scheme of the christian magus, in which magia and cabala are included within the pseudo-dionysian angelic hierarchies. nevertheless, as usual, bruno is not using the scheme in the normal way. the nine blind men who become the illuminati seem to be, not a system of external "metaphysics, like the angelic hierarchies, but all ingredien

es of angels pass down divine influences, almost in an astrological manner, and that these pass' these variants from the original version in the paris edition are quoted in citta del sole, ed. cit, notes to pp. 7, 38, 44-5; cf. walker, p. 209. 376 giordano bruno and tommaso campanella into the celestial influences, so that there is a continuity up and down, and the cult of the stars leads up into the angelic world. since the angelic hierarchies represent the trinity it was st. dionysius, the christian platonist, who most helped ficino to christianise his so-called "neoplatonism, with its core in hermetic magic. campanella was thinking along similar lines. walker has pointed out that campanella's magic connects with angels; and it is certain that these angels were specifically the pseudo- d

anise his so-called "neoplatonism, with its core in hermetic magic. campanella was thinking along similar lines. walker has pointed out that campanella's magic connects with angels; and it is certain that these angels were specifically the pseudo- dionysian hierarchies, for, in his metaphysica, just before his accounts of hermes trismegistus and of ficino's magic, campanella has a long section on the angelic hierarchies, detailing their various functions in a manner strongly reminiscent of ficino' even in the first version of the citta del sole, the continuity of the celestial world with the angelic world was clearly stated, for on the columns at the door of the temple there was an exposition of the scale of being. here was written, or perhaps shown in images "che cosa e dio, che cosa e an

e dio, che cosa e angelo, che cosa e mondo, stella, uomo".2 this made it quite clear to the worshippers that they were ultimately approaching the angels and god through the stars. in renaissance magic, as studied in this book, the magia, ultimately based on hermes, which ficino had made fashionable was complemented with cabala by pico della mirandola. this re-enforced the continuity of magia with the angelic world through the power of cabala to reach the angels and, through them, the sephiroth and the highest divine mysteries enclosed in the hebrew name of god. the double process of magia, in continuity with the christian angelic hierarchies, and cabala with its angelic magic, made very strong the connection of the hermetic cult of the world with religion. in campanella, i do not find much

FRATER ELIJAH ANGELS OF CHAOS

trust; trust in myself and belief in the vomit of others -we 99 it is my purpose to convey to the reader my experiences as an explorer of the psycho-cosm of self. i hope to convey this knowledge with a sense of practical application and a possible future arena of exploration to the inspiring initiate. the techniques and ways used can be adapted to many different formats and uses (even outside of the angelic operation itself. the chaos magical approach is of the violate. this approach is even subject to it s own nature. according to liber chrnzn, to achieve the ecstasy of heaven one should violate the violate. one of the advantages of the chaos magical standpoint lies in it s paradigm shifting. please note now that this perspective is a paradigm in and of itself (other perspectives are pos

FULLER J F C SECRET WISDOM OF THE QABALAH

eing, because it is anterior to the entire universe. 19 though the qabalah recognizes but one primordial cause, it also recognizes two complementary elements: the one incorruptible and vital which reveals itself as a spiritual energy, and the other corruptible and inert, always tending to dissolve and return to its original atoms. the first is bliss, the second is hate: the first is symbolized by the angelic hosts, the second by the demon hordes- good and evil; for, as isaiah says: gi form the light, and create darkness: i make peace, and create evil :i the lord do all these things. h 20 the spirit which we sense through our third eye is not god as the primordial cause, or no-thing, but as it were the thought of this cause. ghe constituted in the first place a point of light, which became

thrones were cast down, and the ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. 16 kether is also called the white head, the long face, macroprosopos, and adam qadmon or adam illaah- the supernal or primordial or heavenly adam. the remaining sephiroth are the short face. in the angelic order, kether is represented by the beasts of ezekiel, the holy living creatures of the chariot-throne, namely the four kerubim- the eagle, man, lion, and bull- which represent the four elements air (smell, water (taste, fire (sight, and earth (touch. also it includes in its mysterious nature the four letters of tetragrammaton as follows: y (lion, h (man, v (eagle, and h (bull. but as

ferior worlds. it is the abode of adam qadmon (2) briah or the briatic world, the world of creation- the ten sephiroth of which represent the abode of pure spirits; consequently it contains no matter. it is the dwelling of the angel metatron and constitutes the world of angels or spirits. as adam qadmon is the form of the ain soph, metatron is his garment and under his command come the myriads of the angelic hosts of the next world. secret wisdom of the qabalah page 33 plate 5: the zodiacal secret wisdom of the qabalah page 34 (3) yetzirah or the yetziratic world, the world of formation- the ten sephiroth of which represent the angels or intelligences of the stars and planets. the zohar says: for the servants [sephiroth] that serve the holy, blessed be he! it made the throne [the briatic w

lace? the answer is gof necessity h. tetragrammaton must descend, because only by descending can he complete the cycle of emanations and so ultimately (through a reversed process of emanation) reinstate the no-thingness of the ayin. as we have shown, the first fall is from the ain soph to adam qadmon, the second from adam qadmon to metatron, the third from metatron to sammael, and the fourth from the angelic sammael to his demoniacal counterpart; for we are told that glife in the present dispensation is cut short through the influence of the evil serpent, whose dominion is symbolized by the darkened moon h. 11 the mention of the gevil serpent h presupposes the existence of a ggood serpent h- the serpent of yetzirah. to simplify this problem it is necessary to enter more deeply into the ide

is not the true name of tetragrammaton, for his name must contain the shekinah as symbolized by the letter shin. if this letter is placed in the centre of the four letters of tetragrammaton, we obtain yhshvh; that is ishvah, yeheshua, jehoshuar, joshua, and jesus, any one of which may be taken as the veritable name of the yetziratic deity, the god or genius of the world of formation. the chief of the angelic hosts is yhwvh(=326= 11= 5+ 6= the microcosm and the macrocosm, and only when the shekinah (w) flames forth does tetragrammaton descend in the merkabah, the chariot of magic, and become the great magician of the earthly world. to translate this involved symbolism in a simple way: god becomes manifest to our consciousness through the vibrations of light, life, love, etc- his spirit. thi

great vitality, the adam qadmon of assiah, who for ga hundred and thirty years had .intercourse with female spirits h, 15 begetting the evil powers of the world, powers which are endowed with life but not with immortality until they have been set in conflict with the good and have become equilibrated. to effect this transmutation demanded an angelic race of men and, consequently, the creation of the angelic mother. secret wisdom of the qabalah page 52 the creation of eve. in the second chapter of genesis we are told that tetragrammaton elohim took a rib from the body of adam and from it fashioned woman- the passive or feminine essence of the archetypal man. the qabalistic interpretation is as follows: the rib is the letter od, which when removed from the four letters od heh vau heh leaves

GILBERT THE MAGICAL MASON

ercy and governance; exhibiting these attributes first in a supernal universality beyond the ken of all spirits, angels and men, the world of atziluth; then formulating a reflection of the same exalted essences on the plane of the pure spirits also inconceivable to man, the world of briah; again is the reflection repeated, and the divine essence in its group of exalted attributes is cognisable by the angelic powers, the yetziratic world; and then finally the divine abstractions of the sacredtensephiroth are by a last emanation still more restricted and condensed than the latter, and are rendered conceivable by the human intellect; for man exists in the fourth world of assiah in the shadowofthetenth sephira- the malkuth or kingdom of the world of shells. small wonder then at the slightness

ect- or of the tree of life in another aspect.90themagical masonkelh(;r"wnoo",hocud'iil""l'!1j,:r-oo.)l<.i"m(;cl>li,u ho01: 11..1,,0om""0 0lieam;,11,"0on""hsr l' j' li, roov",0 0l''i,rnj.li"n0 0\\alk'llh<.o-0 0--0 0 01-'0 0 00o"00>r>"00this diagram resumes all kabalistic ideas, and is an emblem of their views on every subject. every deific conception can be there demonstrated; the constitution of the angelic hosts, the principles of man's nature, the group of planetary bodies, the metallic elements, the zigzag flash of the lightning, and the compositionofthe sacred tetragrammaton.thekabalah91this decad of deific emanations is to be conceived as first formulated on the plane of atziluth, which is entirely beyond our ken; to be reproduced on the plane of pure spirituality briah; to exist in

lusions aretothe goat, the ox, and the ass, with of course the serpent or dragon, rahab, the harlot demon was said to ride an ass, samael an ox, machalath was carried by a scorpion, and lilith by an un-named dragon. it is not meant that the ox and ass are demonic oftheir race, but that some demons resemble such animals. the kabalists wrote of different types of demons existing as the opposites of the angelic beings of each sephira or eman255 ation from god, and they also described a series of demons as allotted to each of the zodiacal signs and months of the year: the four quarters of the earth had also each its demonic tribe of evil agents.thegeneral tendency was to consider these animal forms of devils as of a hairy type, the seirim. some of the occult schools give in their rituals long

ecognise a gradual separation from our spiritual origin and a sinking into materialism, conferring immense benefits on menbuthindering their course of return to god.fromgod had come the order to the egos to descend and dwell on the earth, pass a material existence, submit to all experiences, be proved by the liability to fall, and at last to gain a title to pass up to a higher plane and attain to the angelic state and become one of the armies of spiritual beings who are to guide future gener255 ations upon future globes. there have been, no doubt, at all times certain men with the birthright of a highly spiritual character who have been inspired with great thoughts and supra-normal conceptions regarding man's origin and destiny. some have led livesof solitude, others294themagical masonhave

GOETIA LUCIFERIAN

ater a.s.l, dana dark, a special thank you to fellow initiate marie buckner, ugly shyla and mother, robert mahar, shemyaza of immortal coil designs, magus books and all of the brothers and sisters of the order of phosphorus. lucifer triumphans! 3 illumination spell of the seeker the perception of the serpent s mind who in the dream of the celestial and infernal shall walk between the worlds. unto the angelic soul and fiery essence of the serpent, who comes as shadow but is revealed as light. i charge thee to open the gates of this book to those who are of its blood one who may take the knowledge of the pages in the in-between worlds of dreams do come forth, that the seeker shall be transformed in new shadow to the presence of the emerald light. i charge thee with guarding this book by the

he shemhamphorasch are the guardians who lead one to the threshold (azazel, shaitan. spirits should be invoked as how lucifer would command by resolve and silent perception. do not act upon impulse; rather refine your thought to work for you. consider the higher articulation of the spirit and how this may associate with the balanced aspects of the self. in most cases the demonic is in relation to the angelic, a combination of celestial and infernal aspects. when invoking either daemonic or angelic spirits, one must control every thought based on the desire and will, not to mention the impulses which may come forth. in most cases, the sorcerer will feel differently as he or she invokes the force that is the mind moves with inspiration under the spirit summoned. 13 such methods of invocation

ardian angel/angelic familiar/higher self. the ritual of the holy guardian angel, azal ucel and the invocation of the adversary may be employed to achieve contact with this individualistic guide or initiatic genius. when you invoke, allow yourself to become enflame into points of ecstasy, you will grow from this. the body of light the body of light is the astral double which is used to align with the angelic familiar/higher self. this daimon is called azal ucel, being the sigillic word combination of lucifer+ azazel, being the torch bearer and awakener through rebellion. the body of light may be developed by meditation, yoga and other acts that you may visualize a white or fiery essence which rises from your flesh; it is a beautiful brilliance of white light, the luciferian spirit from the

sorcery) is the luciferian principle of self-development, the magician seeks to become like lucifer. the ritual let the sorcerer cast a circle about him/her, the leviathanic ourobouris circle counter clockwise, then in the same fashion, move widdershins in your alignment with the four daemon princes and subprinces, in your own design. summon then with an enflamed mind, the dragon-serpent which is the angelic essence of the soul, the eye of azal ucel shall burn forth from the darkness to reveal the light. the circle itself is not a tool of keeping spirits out, rather the circle is the concentration point of which the sorcerer summons forth the energies within the earth through him/her self, that it is the ensorcelling of the shades and elementals of the self the great arcana of the i, or lu

distinction should be presented. the three points of the triangle refers to the three aspects of hekate, being a meeting place of spirits often symbolized as the crossroads. the historical triangle in ceremonial magic is the materializing point of the daimon. while the present work explores the path of invoking such forces, the triangle itself served to unite the demonic (chthonic/atavistic) with the angelic (celestial/empyrean. the triangle contains in the center a circle, this is the summoning point of which solomon was said to bind such spirits. the inside of the triangle contains the name azazel, being a significant change from the traditional michael. the purpose of this is to have the circle blessed with the deific power of azazel, who is also more commonly recognized as lucifer. as

re the spirit evoked would belong. the base of the triangle would be near the circle, the apex would point in the quarter of the spirit. it is suggested that one observes the moon also in the operation. the names surrounding the triangle are anapheaxeton, tetragrammaton and primeumation. the athame or blade of the white hilt the white hilt knife is the magickal tool of the work of illumination of the angelic guide, the solar and luciferian blade of the divine will. the white hilted knife is used in such works such as workings of the divine will, or angelick holy guardian angel. the athame is also used in circulating and visualizing light around the self encircling the being. you will want to decorate the handle in the runes of summoning and protection, as first described in the key of solo

ike a corpse with blackened eyes no pupils. astaroth also has long hair, and appears with a crown upon his head and a viper in his left (or right) hand, which are clawlike and bestial. astaroth is a high luciferic angel, whom is a very powerful guardian spirit to invoke. astaroth is uniquely balanced in nature being a mix of angel and demon, thus is a model and initiatory force in the workings of the angelic and bestial servitors that in union the spirit proves a balanced articulation and representation of the self. astaroth governs 40 legions of spirits, and shadows forth ones own hga/angelic familiar or initiator unto the path. astaroth has been known to initiate or lead one unto the luciferian path of selfdeification. 50 d forneus forneus is a marquis who appears as a sea monster/dragon

GOLDEN DAWN RITUALS B

so that the adept will know what quarter or direction to face. the use of an ephemeris can be invaluable for this task. when working with the planets and in stubborn zodiacal cases, it may be more effective to use the hexagram ritual. the pentagram, when performed effectively, unites a force, a current, a color and a sound. each angle of the pentagram is assigned certain hebrew divine names from the angelic tablets. this can be seen in the expanded diagram at the beginning of this lesson. these divine names must be vibrated with the invoking and the banishing pentagram. let the adept again be reminded that the enochian names are not vibrated without the presence of the tablet of union and the four watchtower tablets. remember to invoke the forces of the four elements in the four quarters

GOLDEN DAWN RITUALS ENOCHALL

e. grosb: sting/ bitter sting. grsam: admiration. gru: deed/ fact. gsdx: kerubic angel of fire angle of air tablet. gvas: subservient angel of air angle of fire tablet. gzdx: angel, companion of xgzd. ha (meaning unknown) haath: works (n. habioro: senior of mars on the air tablet. hagone: name of mercury (corrected) heptagon 1. hagonel: angel (filius filiorum lucis, associated with mercury, also, the angelic prince ruling, with king. carmara, the kings and princes of the planetary hours. hah: cacodemon of water angle of earth tablet. hal (meaning unknown) hals: subservient angel of earth angle of air tablet. ham/ hami: creature/ creatures. haniel: name of netzach outer heptagon. hap: cacodemon of water angle of fire tablet. harg: hath planted. has: cacodemon of air angle of fire tablet. ha

divine name. oali/ oall: place/ i have placed (cf. aala. oanio: moment. oanr: angel, companion of roan. also see oacnr. oap: cacodemon, counterpart of the angel apst. oas: cacodemon of fire angle of water tablet. oav: cacodemon of fire angle of water tablet. ob: twenty-eight. oba: cacodemon of water angle of earth tablet. obaua: commanding angel of water angle of fire tablet. obelison: a title of the angelic prince befafes "pleasant deliverer (cf. obelisong" obelisong (as) pleasant deliverers/ deliverer (cf. zonrensg. oblgota: divine name of six letters, ruling air of water. obgota: calling angel of air angle of water tablet. obloc: a garland. obloc samvelg: a garland to the righteous. obmacas: governor of the first division of the aethyr deo (19. oboleh: garment/ your garments. obuaors: g

GOLDEN DAWN RITUALS G

standing in the center of that tool itself. step 10 now invoke the divine and angelic names already engraven or painted upon the implement. be certain to vibrate the names with full meaning and intensity. draw the hebrew letters and sigils over the implement in the air with the lotus wand, holding the wand by the appropriate band (it is appropriate for the adept to place the names of the divine, the angelic names, and the hebrew spelling on a separate 3x5 card so that as you are reciting the script, you may simply look at the 3x5 card of the element that you are consecrating. at the end of this lesson, see the chart with the divine and angelic names in hebrew) recite the following and insert the proper divine or angelic name in the space provided "o thou who art from everlasting, thou who

GOLDEN DAWN RITUALS SADD

pentacles d ace wands prince wands queen wands princess wands king wands tetragrammaton on the tablets the diagram below illustrates the letters of the tetragrammaton as they are attributed to the four watchtowers in specific detail. make certain to examine the arrows closely to better understand the order of reading the hebrew letters. thou shall not confuse the hebrew letters with the order of the angelic names on the tablets. like english, these names are always read from left to right, for to do otherwise is to invoke evil forces and caco demons. key of attributions w h attribution of the great name to the four lesser angles 23 let the following diagrams aid thee in comprehension of the tetragrammaton on the tablets as well as their pyramidal nature. thou will remember that in the 4=

GOLDEN DAWN RITUALS T

mpure or frivolous mind. also the calls may be employed in the invocation of the chiefs of the elementals according to the title of the book t associated therewith. and in this case, it will be well to employ the names of the archangels michael, raphael, gabriel and auriel and their inferiors. and thou shalt understand that the hebrew names are more general as representing offices; while those of the angelic tablets are more particular as representing natures. 6 the first key ol sonf vorsag goho iad balt lonsh i reign over you saith the god of justice in power exalted above calz vonpho sobra z-ol ror i ta nazps the firmament of wrath: in whose hands the sun is as a sword od graa ta malprg ds hol-q and the moon as a thorough-thrusting fire: who measureth qaa nothoa zimz od commah your garme

GOLDEN DAWN RITUALS T3

mpure or frivolous mind. also the calls may be employed in the invocation of the chiefs of the elementals according to the title of the book t associated therewith. and in this case, it will be well to employ the names of the archangels michael, raphael, gabriel and auriel and their inferiors. and thou shalt understand that the hebrew names are more general as representing offices; while those of the angelic tablets are more particular as representing natures. the first key ol sonf vorsag goho iad balt lonsh 6 i reign over you saith the god of justice in power exalted above calz vonpho sobra z-ol ror i ta nazps the firmament of wrath: in whose hands the sun is as a sword od graa ta malprg ds hol-q and the moon as a thorough-thrusting fire: who measureth qaa nothoa zimz od commah your garme

GOLDEN DAWN RITUALS Z2

y judgment with one second judgment developing therefrom so as to enable the diviner to form an idea of the probable action of forces beyond the actual plane, by the invocation of an angelic figure consonant to the process. in this matter, take care not to mislead thy judgment through the action of thine own preconceived ideas, but only relying, after due tests, on the indication afforded thee by the angelic form. know, unless 17 the form be of an angelic nature, its indication will not be reliable, seeing that if it be an elemental it will be below the plane desired. q. the diviner now completely and thoroughly formulates his whole judgment as well for the immediate future as for the development thereof, taking into account the knowledge and indications given him by the angelic form. r. h

GOLDEN DAWN RITUALS ZAM20

he north. project the astral form to the throne of the hierophant in the east, and facing your body, say "the voice of my higher self said unto me 'let me enter the path of light, peradventure i may be prepared to dwell there. i am the only being in this glory of the ineffable. from the divine brilliance came i forth ere my birth, from the splendor of the infinite light" step 20 open your eyes to the angelic kerux, your higher genius. return to your body. circumambulate with a, while drawing down the divine brilliance into the vortex, having formulated an angel torch-bearer who lights and leads the way saying "i am osiris, the sun veiled by night, united to the higher by purification perfected through suffering, and glorified through trial. i have come where the great gods are, through the

hile drawing down the divine brilliance into the vortex, having formulated an angel torch-bearer who lights and leads the way saying "i am osiris, the sun veiled by night, united to the higher by purification perfected through suffering, and glorified through trial. i have come where the great gods are, through the power of the mighty name, hwhy, layqpx" step 21 then pass around, again, following the angelic kerux. say "i have passed through the gates of the firmament. give me your hands, o ye lords of truth, for i am made as ye. hail unto ye, for ye are the formers of the soul, hy, layzr" step 22 pass on and halt in the south. formulate the two pillars, and aspire to the genius. pass to the west, and say "before all things are the chaos, the darkness and the gates of the land of night. th

GOLDEN DAWN RITUALS ZAM5

k sphere down through your skull, your neck, the center of your body, and down to your feet. continuing to visualize the divine white brilliance above your head with the black fire of c within, formulate a bright yellow ball of light that covers your entire head and neck. superimpose the k symbol in the flashing color of brilliant purple on top of the ball of yellow light. step 2 vibrate hwhy and the angelic names lapr and cj. each name should be vibrated a minimum of four times. when you feel the power of the divine and angelic names coming to an apex, recite the following prayer to the sylphs "holy art thou lord of air, who has created the firmament, ydc yjla. almighty and everlasting, ever living be thy name. ever magnified in the life of all. we praise and we bless thee in the changele

e the brilliant yellow sphere with the purple k symbol as well as the rtk sphere's divine white brilliance with the black fire of c. now bring the divine light down from above and formulate a brilliant scarlet red ball of light covering the heart/solar plexus area. superimpose the e symbol in the flashing color of brilliant emerald green on top of the ball of scarlet red. step 2 vibrate \yhla and the angelic names lakym and lara. when you feel the power of the names filling you with the force of, recite the following prayer of the salamanders "holy art thou lord of fire wherein thou hast shown forth the throne of thy glory. twabx hwhy, leader of armies is thy holy name. o, thou flashing fire, thou illuminatest all things. with thy insupportable effulgence, whence 5 flow the ceaseless dream

wand by the h band. continue to visualize the previous three spheres and superimposed kerubic symbols. now bring the divine light down from above and formulate a brilliant marine blue ball of light covering the genital area, including the hips and buttocks as well as the upper thighs. superimpose the h symbol in the flashing color of orange on top of the ball of marine blue. step 2 vibrate la and the angelic names layrbg and dhylf. continue to vibrate until you feel the lower portion of your body emersed in the power of. recite the following prayer of the undines "holy art thou, lord of the mighty waters, wherein thy spirit moved in the beginning. twabx \yhla. glory be unto thee, myhla jwr, whose spirit hovered over the great waters of creation. o depth, o inscrutable depth, which exalteth

l four of the previous spheres and corresponding superimposed kerubic symbols. now bring the divine light down from above and formulate a brilliant sphere of indigo light around your feet and ankles. remember that indigo appears almost as black to the naked eye. superimpose the kerubic sign of b in the flashing color of pale yellow on top of the ball of brilliant indigo. step 2 6 vibrate ynda and the angelic names layrwa and ]alrwp. continue to vibrate the names of power until you feel the spiritual energies growing to a maximum. then recite the prayer of the gnomes "holy art thou, lord of earth, which thou has made for thy footstool. ymda rah ]lm ynda. unto thee be the kingdom and the power and the glory twklm, hrwbg, hlwdg. amen. the rose of sharon and the lily of the valley. o thou who

GREY W G CONDENSATION OF KABBALAH

raziel (herald or announcer of god. formation by the angel order of the ofanim(wheels orcycles ofgod. expressively by themazlot (the zodiac or circle of life. humanly by the supply of sperm cells in the male. 3 understanding or intuition. originatively processed by the god-aspect yhvh elohim (i will be gods or goddesses. creatively by archangel tzafkiel( watcher or observer of god. formatively by the angelic order of the aralim (thrones or seats. expressively by the planet shabetai (saturn. humanly by the supply of unfertilised ova or eggs in the female (here male and female forces meet, mate and fertilise. in a perfect condition of creation this would result in a state of beautiful harmony as at sphere 6, but since the object is a material world, this is pushed out of place by the act, an

eous of god. formatively by the angel order of the chashmalim (brilliant ones. expressively by the planet tzedek (jupiter, traditional giver of good things. humanly the development of male chromosomes in the foetus. 5 severity or economy. origination governed by the god-aspect elohim gibur (god-goddesses of strength/might).creation byarchangelchamael orsamael (burner or venom of god. formation by the angelic order of serafim (fiery serpents. expressively by the planet madim (mars. humanly by the development of female chromosomes in the foetus. 6 harmony and beauty. here life is brought to balance originatively by the god- aspect yhvh eloah ve-da at (i will be god-goddess of knowledge. creatively by archangel michael (the god-like. formatively by the angel order of the malachim (kings or me

auriel (light of god, sometimes identified with haniel [grace ofgod. formatively by the angel order of the elohim god-goddesses. expressively by the planet nogah (venus. humanly this is where emotions and feelings begin in the foetus. 8 splendour, glory and honour. originatively by the god-aspect elohim tzva ot (god-goddesses of hosts. creatively by archangel rafael (healer of god. formatively by the angelic order of the b nay-elohim (sons of the god- goddesses. expressively by the planet kochav (mercury or hermes. humanly 9 this is where the unborn get their intelligence and intellect from. 9 foundation or basis. originatively by the god-aspect shadai el chai (powerful/almighty lord of life).creatively byarchangelgavriel (virility ofgod. formatively by the angelic order of the ishim (soul

ISIS UNVEILED

who issued the feminine passive potency hod, lin. splendor, or elokirri-tze' booth; from these proceeded yesod, tid, foundation, who is tjie mighty living one el'hay, thus yielding the third trinity of 'head' the tenth sepbira is in tact a duad, and is represented on the diagrams as the lowest circle. it is malkhuih or kingdom, no^s, and ske!ainak, n2''d'v, also called adonat, and chervbim among the angelic hosts. the first 'head' is called the intel- lectual world; the second 'head'isthesensible, or the world of percep- tion; and the third is the material or physical world "before he gave any shape to the universe" says the kabala "before sos. idrak zutah. ch. il digitizecoy google 214' isis unveiled he produced any form, he was alone, without any form and resemblance to anything dse. wh

our degenerated mankind; it is only occa- sionally that men are bom who are the types of what man should be, and yet is not. the first races of men were spiritual, and their proto- plastic bodies were not composed of the gross and material substances of which we see human bodies composed nowadays. the first men were created with all the faculties of the deity, and powers far transcending those of the angelic host; for they were the direct emanations of adam kadmon, the primitive man, the macrocosm; while the present humani- ty is several degrees removed even from the earthly adam, who was tite microcosm, or 'the little world' ze'ir anphi, the mystical figure of the man, consists of 243 numbers, and we see in the circles which follow each other that it is the angels which emanated from the

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

omatic, sensible instrument. the common axis or pole of the world celestial is intersected where this superior diapason, or heavenly concord or chord, is divided-by the spiritual sun, or centre of sentience. every man has a little spark (sun) in his own bosom. time is only protracted consciousness, because there is no world out of the mind conceiving it. earthly music is the faintest tradition of the angelic state; it remains in the mind of man as the dream of, and the sorrow for, the lost paradise. music is yet master of the man's emotions, and therefore of the man. heavenly music is produced from impact upon the paths of the planets, which stand as chords or strings, by the cross-travel of the sun from note to note, as from planet to planet; and earthly music is microscopically an imitat

ned in the profoundest mysteries of this double sign. the cabalistic theory, and the chald an reading is, that the problems of the production of the sensible world are not to be read naturally, but supernaturally. it was held that man s interior natural law is contained in god s exterior magical law. it followed from this that present nature is secondary nature: that man is living in the ruins of the angelic world, and that man himself is a ruin. man fell into the degradation of nature as the result of the seduction by the woman (to sexual sin, which produced the generations according to man s ideas. the strange theories as to the history of the first world prevalent among the cabalists imply that the appearance of woman upon the scene was an obtrusion in the sense of a thing unintended* t

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

plane or division of a plane, and thus forms the elemental kingdoms. it is the same life that goes on into the mineral kingdom, and then begins to ascend, and proceeds through the vegetable and animal kingdoms until, upon its junction with rays from the life of the first logos, human beings are formed. see man, visible and invisible, chapter vi) 354. those, however, are only the lowest members of the angelic kingdom; next below them in development come the highest of the nature-spirits, in the same way as the highest members of the animal kingdom come only just below the lowest human beings; and indeed in many cases the kingdoms overlap, for the most intelligent of the animal kingdom are frequently superior in many respects to the most degraded of human beings. in the church service we inv

be set forth. 794. in blue masonry and in the degree of the h.r.a. we call in the assistance of certain seventh-ray angels to assist the officials in conducting the work of the lodge or chapter; in this 18 and in other still higher degrees we do that, also, but the type of angels who respond is different, for each degree has its own kind of deva-attendant. in these cases, however, the support of the angelic kingdom is much more fully extended; not only have we the aid of the devas in the performance of our ceremonies, but to each prince of heredom at the time of his perfection a special angel is attached, to help him in his private and individual work for the cause. this will be more readily com-prehensible if i mention first the characteristic of the other degrees. 795. black masonry 796

ary flash of irritability. with us, after our years of self-training, such a feeling passes so quickly that, though of course it is always undesirable, it may not previously have mattered very much; but now it becomes far more serious, for even its rapid passage may do considerable harm to the object of our wrath. 812. our relation with the angels 813. we must consider heedfully the relation with the angelic kingdom into which these higher degrees bring us, for it is a matter of the utmost importance. at the moment of his perfecting, there is attached to the sovereign prince of the rose-croix a splendid crimson angel- a being of beauty, dignity and power beyond the utmost stretch of our imagination. 814. what is the nature of this attachment, and what will be the practical effect of this b

els through which to flow. 815. conversely, whatever ideas may arise in the neophyte fs own mind will at once be seized and intensified by the angel, and all sorts of hints will be offered as to methods of putting them into practice. but it cannot be too often reiterated or too strongly impressed upon the aspirant that all this will happen only if he makes a definite effort to lay himself open to the angelic influence, only if he fills himself with the fiery love which is the common factor and line of communication between the two evolutions which otherwise differ so widely. 816. if we are at all to understand these wondrous denizens of a higher world, which is yet a part of our world (and it is clearly our duty to try to understand them, we shall need to widen out our entire conception of

is possible for even the most intelligent of our domestic animals to understand our own life. he sees us sitting reading or writing for hours together; how can he have any real idea of what we are doing? the very large section of our existence which depends upon our possession of those powers is altogether beyond his grasp, and we can never explain it to him. just so are there many activities of the angelic kingdom which are incomprehensible to us. 818. yet when one of these bright spirits is attached to us by a masonic ceremony we must not think of him either as director or as an attendant, but simply as a co-worker and a brother. our self-centredness is so ingrained that when we hear of such wonderful association we at once think, however unconsciously, what zee can gain by the relation

changes they all joined in a sort of hymn- a most marvellous outburst of music, in which the voices pealed out like trumpet-calls, like the chiming of mighty bells. the multiprismatoidal temple was transparent like crystal, and yet somehow permeated with fire, so that in watching it one realized the meaning of the strange description in the revelation of a sea of glass mingled with fire. 946. as the angelic chorus swelled out the glow of this temple grew brighter and brighter, and lines of dazzling light shot out into the empyrean, bearing messages and greetings to worlds far away in space. and unmistakably there came a response to this wondrous call- even many responses. strange to us beyond all words in magnetism and in feeling were these replies from other worlds; but that they were re

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

somewhat modified in later days, to suit the needs of the slowly-evolving humanity of the aryan race. 189. the first three initiations 190. the first of the true inner initiations was called the birth of horus, and corresponded in that great religion to the birth of christ in bethlehem in the christian presentation. horus was born of isis, the virgin-mother; at his birth the star shone forth, and the angelic hosts sang their song of triumph; he was adored by shepherds and wise men, and saved from danger which threatened him from without. in the book of the dead it is said: i know the power of the east, horus of the solar mount, the star of dawn. the story of the initiate is the story of the sun-god, the universal christ who is born into the heart of man, and his mystic birth is the purpose

ine forms, some of them represented and ensouled by great angels, who may be compared to some extent to those adored in christian lands- s. michael, s. gabriel, s. raphael and others. the gods of greece were no less real than these great ones, although they belonged to an entirely different type, resembling rather the presiding angels of the various countries than the rulers of the nine orders of the angelic hosts. 328. pallas athene, the grey-eyed goddess of wisdom, was a magnificent and splendid being, who practically governed athens in the old days through her devotees. her influence was enormously stimulating, but she was not so much an embodiment of compassion or of love, as is the blessed virgin mary, but rather of efficiency and of that perfect accuracy of form that is the essence o

onderful life; he, too, will mould them according to the needs of his people and the age in which they live. for the influence of the sixth ray, the ray of devotion which inspired the christian mystics and the glorious gothic architecture of the middle ages is passing away, and the seventh ray is beginning to dominate the world- the ray of ceremonial magic which brings the especial cooperation of the angelic hosts, of which masonry itself with its many coloured pageant of rites is a splendid manifestation. thus in the coming days when the lord of love who is our most wise sovereign and the prince of sovereign princes will visit yet again his holy sanctuaries- guarded throughout the ages by his great disciple, the prince-adept of the seventh ray and the master of our craft- we may look for

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

venting the sparks of light (i.e, the divine essence of individual human beings) from returning to the pleroma. part of the knowledge imparted to the gnostics is information on how to bypass these archons on their journey back to the pleroma (e.g, the first apocalypse of james v, robinson 1981, 33f. one of the results of conceptualizing the cosmos as being the creation of an evil divinity is that the angelic beings in the heavenly spheres surrounding the earth the archons are also evil. familiarity with gnosticism allows us to understand certain otherwise unintelligible passages in the writings of certain early christians, who were clearly influenced by the gnostic perspective; for example, the oftquoted passage about spiritual warfare from the 16 ascendancy book of ephesians: we are not c

s two streams that wash away the remembrance of sin and strengthen the remembrance of good deeds. dante s paradise, according to the ptolemaic system of cosmography, consists of nine moving heavens, which are concentric with the earth, the fixed center of the universe, and around which they revolve at a velocity proportional to their distance from the earth. each heaven is presided over by one of the angelic orders, and exercises its special influence on human beings and their affairs. the seven lowest are the heavens of the planets: the moon, mercury, venus, the sun, mars, jupiter, saturn. the eighth heaven, the sphere of the fixed stars, is the highest visible region of the celestial world, and the ninth heaven, the primum mobile, governs the general motion of the heavens from east to we

upernatural demons. a decisive defeat of satan s legions in the spiritual realm disempowers satan s earthly minions, which in turn leads to their defeat. frank peretti, 1995 (dan lamont/corbis) 208 peretti, frank e. the climax of the confrontation in this present darkness provides us with a good example of how this prayer power is supposed to work. in the final scene of the battle, tal, leader of the angelic host, crosses swords with rafar, leader of the demonic forces. at the same time, the remnant of god s human warriors engaged in the earthly struggle are distracted by the dramatic damage inflicted by their crusade. this distraction interrupts the flow of power to tal, so that rafar almost gets the better of him. at the last possible moment, these christians feel impressed by the lord t

70. our haunted planet. greenwich, ct: fawcett publications. 1971. disneyland of the gods. new york: amok press. 1988. lloyd, dan. let s take off our blinkers. flying saucer review 15, no. 1 (january/february 1969: 9 11. more than a possibility. flying saucer review 11, no. 2 (march/april 1965: 1 2. segraves, kelly l. sons of god return. new york: pyramid books. 1975. ufos, aliens and antichrist: the angelic conspiracy and end times deception. http//www.mt.net/ watcher wilson, clifford. ufos and their mission impossible. new york: signet. 1974. underworld the underworld has been typically viewed in various mythical and religious traditions as a world located under the surface of the earth where the spirits of the dead live, often under the rule of a divine being. in ancient religious tradi

LIBER 777

e hebrews 0. 1 hyha ba messias filius david 2 yhha yg mosheh 3 palace of the holy of holies hhya xf enoch 4 p. of love ayhh fcurq abraham 5 p. of merit yahh ckydgk jacob 6 p. of benevolence yhah gtxrmb elijah 7 p. of the substance of heaven hyah unmmqh mosheh 8 p. of serenity hayh qzplgy aaron 9 hhay yqc joseph (justus) 1010 palace of crystalline whiteness ahhy hahy ydc la tyu david, elisha xcii. the angelic functions in the world of yetzirah. xciii. the heavens of assiah. xciv. english of palaces (col. xciii. 0. 1 2 3 above it stood the seraphim: six wings twbru araboth plain 4 six wings wkm makhon emplacement 5 one: with two wum maon residence 6 he covered his faces: and with two he covered lwbz zebul dwelling 7 his feet and \yqjc shechaqim clouds 8 with two he was flying. uyqr raquia fi

LIBER CCXLII AHA

great vision. all the light went out in an immortal night, the world annihilated by the opening of the master fs eye. how can i tell it? olympas. master, master! a sense of some divine disaster abases me. liber ccxlii 22 marsyas. indeed, the shrine is desolate of the divine! but all the illusion gone, behold the one that is! olympas. royally rolled, i hear strange music in the air! marsyas. it is the angelic choir, aware of the great ordeal dared and done by one more brother of the sun! olympas. master, the shriek of a great bird blends with the torrent of the thunder. marsyas. it is the echo of the word that tore the universe asunder. olympas. master, thy stature spans the sky. marsyas. verily; but it is not i. the adept dissolves.pale phantom form blown from the black mouth of the storm

LIBER CHANOKH

. the upper and lower sides are equally attributed to spirit. the left-hand sides to the element of the file, in this order from left to right: spirit, air, water, earth, fire. the right-hand sides to the element of the rank in this order: air, water, earth, fire. the symbolic representation of the universe 14 iv follows plate ix, the alphabet in which all this is written.18 it is the alphabet of the angelic language. the invocations which we possess in that tongue follow in their due place [it is called also enochian, as these angels claimed to be those which conversed with the .patriarch enoch. of jewish fable.19] enochian a a alphabet b b c c, k d d e e f f g g h h i i, y l l m m n n o o p p q q r r s s t t u u, v, w x x z z plate ix. liber lxxxiv 15 v the thirty thyrs or aires and thei

LIBER HHH

ying buddha .sanas (along with the .hanged man. posture mentioned in cap. i v. 10) were depicted in a supplement to .liber e. which was printed at the start of equinox i (7, and also in the 1994 and 1997 weiser .blue brick. edition of magick. 9 this possibly refers to something communicated in the zelator initiation (see note below. 10 iaida or .the highest. is a name or title of god appearing in the angelic keys of dee and kelly. see casaubon (ed, a true and faithful relation. 11 this section is the .meditation practice corresponding to ritual cxx. referred to in liber xiii. unfortunately the published (after a fashion) version of liber 120, the ritual of passing through the tuat, appears to be an early draft differing in a number of respects from the one on which this practice is based

LIBER LVII

the other nine, and produced them in succession, thus. the number 2, or the duad. the name of the second sephira is hmkj, chokmah, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is the active and evident father, to whom the mother is united, who is the number 3. this second sephira is represented by the divine names, hy, yah, and hwhy; and among the angelic hosts by \ynpwa, auphamim, the wheels. it is also called ba, the father. the third sephira, or triad, is a feminine passive potency, called hnyb, binah, the understanding, who is co-equal with chokmah. for chokmah, the number 2, is like two straight lines which can never enclose a space, and therefore is powerless till the number 3 forms the triangle. thus this sephira completes and ma

e created, according to the teaching of the qabalah, equal before god. woman is equal with man, and certainly not inferior to him, as it has been the persistent endeavour of so-called christians to make her. aima is the woman described in the apocalypse (ch xii).17 this third sephirah is also sometimes called the great sea. to her are attributed the divine names \yhla, elohim, and \yhla hwhy; and the angelic order \ylara, aralim, the thrones. she is the supernal mother, as distinguished from malkuth, the inferior mother, bride and queen. the number 4. this union of the second and third sephiroth produced dsj, chesed, mercy or love, also called hlwdg, gedulah, greatness or magnificence; a masculine potency represented by the divine name la, el, the mighty one, 15 [because of the insertion o

mercy or love, also called hlwdg, gedulah, greatness or magnificence; a masculine potency represented by the divine name la, el, the mighty one, 15 [because of the insertion of the yod, representing the generative powers. t.s] 16 [this is misleading; the elohim are androgynous as has been repeatedly explained. t.s] 17 [add, in another sense, ch xvii. this is important. t.s] on the qabalah 13 and the angelic name \ylmcj, chashmalim, scintillating flames (ezekiel iv, 4. the number 5. from this emanated the feminine passive potency hrwbg, geburah, strength or fortitude; or yd, deen, justice; represented by the divine names rwbg \yhla, elohim gibor, and lha, elah, and the angelic name \yprc, seraphim (isaiah vi, 6. this sephira is also called djp, pachad, fear. the number 6. and from these tw

cy hrwbg, geburah, strength or fortitude; or yd, deen, justice; represented by the divine names rwbg \yhla, elohim gibor, and lha, elah, and the angelic name \yprc, seraphim (isaiah vi, 6. this sephira is also called djp, pachad, fear. the number 6. and from these two issued the uniting sephirah, trapt, tiphereth, beauty or mildness,18 represented by the divine name todw hwla, eloah va-daath, and the angelic names \ynanc, shinanim (psalm lxviii, 18) or \yklm, melekim, kings. thus by the union of justice and mercy we obtain beauty and clemency, and the second trinity of the sephiroth is complete. this sephira, or .path. or .numeration..for by these latter appellations the emanations are sometimes called.together with the fourth, fifth, seventh, eighth, and ninth sephiroth, is spoken of as y

ay of antithesis to macroprosopus, or the vast countance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \yhla ynb, beni elohim, the sons of the gods (genesis vi, 4. the number 9. these two produced dwsy, yesod, the foundati

gels by \yca, aishim, the flames (psalms civ, 4, yielding the third trinity of the sephiroth. the number 10. from this ninth sephira came the tenth and last, thus completing the decad of the numbers. it is called twklm, malkuth, the kingdom, and also the queen, matrona, the inferior mother, the bride of microprosopus; and hnykc, shekinah,19 represented by the divine name ynda, adonai,20 and among the angelic hosts by the kerubim \ybwrk. now, each of these sephiroth will be in a certain degree androgynous, for it will be feminine or receptive with regard to the sephira which immediately precedes it in the sephirothic scale, and masculine or transmissive with regard 18 [or harmony] 19 [some qabalists allude to the idea of a lower and higher shekinah, the higher referred to binah. t.s[ 20 [li

LUCIFERIAN SORCERY

ch you shall awake. the sigil of shaitan should be focused upon and a mantra be recited, vibrating the name shaitan. take now the athame and focus upon the sigil, 29 force emerged from azoth, from which there is both the beginning and end, i do place this oath before thee. to seek the shadows, the caverns of the earth, the dead and their mighty arcana, come forth and bless my awakening. i call to the angelic, the highest meaning of self, from which all light announces the birth of my being awakened, come forth from the light of dawn. i am the source of light and darkness, from which the peacock feathers grow. from my essence is the flow of time, the current of life and light. such shall be hidden and not revealed to the profane, their eyes shut in the forgotten shadows of unbecoming. i spe

forth the anubian way to me! i behold the center of the eight rayed black sun my essence unto seth! azal ucel! i invoke the bornless baphometic spirit of fire! commentary to invocation of the holy guardian angel, azal'ucel with regard to an invocation to the holy guardian angel, the spirit of the adversary who resides in darkness and light, azal ucel, the system employed is one of 31 summoning up the angelic and daemonic spirit within the self the true will by means of a mask of luciferian witchcraft. the very methods themselves are contained in the calling of the four directions each a component of higher illumination of self; which is combined with the bestial/demonic with the angelic. this is the center of balance which was often deemed necessary in the workings of abramelin magick; whi

rth is the direction of not only cain as the lord of horsemen, but also of set-heh the adversary. set is the egyptian god of chaos, storms and darkness. the isolator, set is the adversarial god of change, strength and sufficiency through the will. set is the mask of azazel, the lord of flame. within witchcraft cain is considered the offspring of samael and lilith, thus being the same as baphomet. the angelic/demon higher spirit of cain is azal ucel, which is reflected in this very rite of self-empowerment. it is through set that all upon the luciferian path pass through, in the skin of cain or otherwise. 32 west a calling to leviathan, the dragon essence which is immortal, or eternal. the encircling of leviathan is a will directed focus of the individuals being or i announcing the forced a

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

gickian often called witch or warlock are the individuals who taste from the chalice of the serpent, the wisdom of asmodeus. the universe seeks for all to flow according to its way, from which we work through in order to ultimately emerge through the left hand path. the two paths are essentially united consciously, from which each individual will be able to unite the microcosm with the macrocosm, the angelic and the demonic, the shadow and the light, all opposites in union. this is the work of the beast 666 and babalon conjoined. the very beginnings of witchcraft hold much lore and legend as any other religion or socio-formulated belief pattern. in the beginning within the great darkness, diana (liliththe moon) joined with lucifer (the sun) and produced the daughter and goddess aradia, or

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

est to lowest. in their phallic symbolism the egyptians used the sperm to represent the spiritual spheres, because each contains all that comes forth from it. the chaldeans and egyptians also held that everything which is a result dwells in the cause of itself and turns to that cause as the lotus to the sun. accordingly, the supreme intellect, through its paternal foundation, first created light--the angelic world. out of that light were then created the invisible hierarchies of beings which some call the stars; and out of the stars the four elements and the sensible world were formed. thus all are in all, after their respective kinds. all visible bodies or elements are in the invisible stars or spiritual elements, and the stars are likewise in those bodies; the stars are in the angels and

s, jachin and boaz, as the legs of jehovah, thereby signifying to the modern philosopher that wisdom and love, in their most exalted sense, support the whole order of creation- both mundane and supermundane. the holy grail like the sapphire schethiy, the lapis exilis, crown jewel of the archangel lucifer, fell from heaven. michael, archangel of the sun and the hidden god of israel, at the head of the angelic hosts swooped down upon lucifer and his legions of rebellious spirits. during the conflict, michael with his flaming sword struck the flashing lapis exilis from the coronet of his adversary, and the green stone fell through all the celestial rings into the dark and immeasurable abyss. out of lucifer's radiant gem was fashioned the sangreal, or holy grail, from which christ is said to h

) man in the image of god. the fourth order of gates is termed world of spheres and its divisions are as follows (31) the heaven of the moon (32) the heaven of mercury (33) the heaven of venus (34) the heaven of the sun (35) the heaven of mars (36) the heaven of jupiter (37) the heaven of saturn (38) the firmament (39) the primum mobile (40) the empyrean heaven. the fifth order of gates is termed the angelic world and its divisions are as follows (41) ishim--sons of fire (42) orphanim--cherubim (43) aralim--thrones (44) chashmalim--dominions (45) seraphim- virtues (46) melachim--powers (47) elohim--principalities (48) ben elohim--angels (49) cherubim- archangels [the order of the angels is a matter of controversy, the arrangement above differing from that accepted in other sections of this

re (42) orphanim--cherubim (43) aralim--thrones (44) chashmalim--dominions (45) seraphim- virtues (46) melachim--powers (47) elohim--principalities (48) ben elohim--angels (49) cherubim- archangels [the order of the angels is a matter of controversy, the arrangement above differing from that accepted in other sections of this volume. the rabbins disagree fundamentally as to the proper sequence of the angelic names] the sixth order is termed the archetype and consists of but one gate (50) god, ain soph, he whom no mortal eye hath seen. the fiftieth gate leads from creation into the creative principle and he who passes through it returns into the unlimited and undifferentiated condition of all. the fifty gates reveal a certain evolutionary process and it was declared by the rabbins that he w

zah, firmness, or jehovah sabaoth, who issued the feminine passive potency hod, splendor, or elohim sabaoth; the two produced jesod, foundation, who is the mighty living one el-chai, thus yielding the third trinity or 'head' the tenth sephiroth is rather a duad, and is represented on the diagrams as the lowest circle. it is malchuth or kingdom, and shekinah, also called adonai, and cherubim among the angelic hosts. the first 'head' is called the intellectual world; the second 'head' is the sensuous, or the world of perception, and the third is the material or physical world (see isis unveiled) among the later qabbalists there is also a division of the sephirothic tree into five parts, in which the distribution of the globes is according to the following order (1) macroprosophus, or the gre

is lesser part incarnated in a material organism (eve) and wandered in the darkness of mortal existence. the followers of mohammed apparently sensed more accurately than the uninitiated of other sects the true mystic import of paradise, for they realized that prior to his fall the dwelling place of man was not in a physical garden in any particular part of the earth but rather in a higher sphere (the angelic world) watered by four mystical streams of life. after his banishment from paradise, adam alighted on the island of ceylon, and this spot is sacred to certain hindu sects who recognize the old island of lanka- once presumably connected with the mainland by a bridge--as the actual site of the garden of eden from which the human race migrated. according to the arabian nights (sir richard

ountains is mount sophia; the second, mount qabbalah; and the third, mount magia. these three mountains are sequential stages of spiritual growth. the unknown author then states "by philosophy is to be understood the knowledge of the workings of nature, by which knowledge man learns to climb to those higher mountains above the limitations of sense. by qabbalism is to be understood the language of the angelic or celestial beings, and he who masters it is able to converse with the messengers of god. on the highest of the mountains is the school of magia (divine magic, which is the language of god) wherein man is taught the true nature of all things by god himself" there is a growing conviction that if the true nature of rosicrucianism were divulged, it would cause consternation, to say the l

, e, g) within the triangle of complete equality (h, i, k, which is in turn surrounded by the circle of the high throne. the circle f is named understanding; e, wisdom; g, reason. in circle i is the word father; in circle h, son; in circle k, spirit. the seven outer circles are the seven spirits before the throne. the lower part of the figure is similar to figures 53 and 54. the outer circles are the angelic world ending in the cognizable world of the sons of god. then comes the circle of the visible constellations and fixed stars; within this is the solar system with the sun as the center (l. ungrund means the abyss. table ix, figure 9. figure 9 is a synthesis of the old and new testaments and represents the interblending planes of being. in the right margin the seven outer circles contai

d no study is equal to cryptography as a means of stimulating these powers. click to enlarge qabbalistic and magic alphabets. from barrett's magus. curious alphabets were invented by the early and medi val philosophers to conceal their doctrines and tenets from the profane. some of these alphabets are still used to a limited extent in the higher degrees of freemasonry. probably the most famous is the angelic writing, termed in the above plate "the writing called malachim" its figures are supposedly derived from the constellations. advanced students of occult philosophy will come upon many valuable documents in which these figures are used. under each letter of the first alphabet above is its equivalent in english. above each letter of the other three alphabets is its hebrew letter equivale

d that he, jesus christ, our teacher, was crucified and died, and rose again, and ascended into heaven, we propound nothing different from what you believe regarding those whom you esteem sons of jupiter* and if we assert that the word of god was born of god in a peculiar manner, different from ordinary generation, let this, as said above, be no extraordinary thing to you, who say that mercury is the angelic word of god. but if any one objects that he was crucified, in this also he is on a par with those reputed sons of jupiter of yours, who suffered as we have now enumerated" from this it is evident that the first missionaries of the christian church were far more willing to admit the similarities between their faith and the faiths of the pagans than were their successors in later centuri

ls bearing the trumpets and also the altar of god and the angel with the censer. in the upper right are the spirits of the winds; below them is the virgin clothed wit h the sun, to whom wings were given that she might fly into the wilderness. to her right is a scene representing the spirits of god hurling the evil serpent into the bottomless pit. at the lower left st. john is shown receiving from the angelic figure, whose legs are pillars of fire and whose face is a shining sun, the little book which he is told to eat if he would understand the mysteries of the spiritual life. the plate also contains a number of other symbols, including episodes from the destruction of the world and the crystal sea pouring forth from the throne of god. by the presentation of such symbolic conceptions in th

MASTERING WITCHCRAFT

wulf, translated by burton raffel (mentor books u.s.a. 1963- we again find traces of this lore in the norse legend of the giants' revolt, and similarly in greek mythology concerning the gods' dealings with the rebellious titans. it is a persistent theme. the zohar intimates, however, that though most of the giants yielded up their lives in the flood, many of their spirits partaking as they did of the angelic nature of their fathers, proved indestructible, and lived on, invisible yet powerful even in their disembodied state. on occasion, these shades are said to gain access to the world of men by reincarnating in human shape, and are referred to as intruders, ancient alien souls transmigrating from the past. otherwise, collectively in their immaterial shape, they constitute the so-called de

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

t alphabet called the celestial, compose the names of spirits. round the pentacle is "he gave them hail for rain, and flaming fire in their land. he smote their vines also, and their fig-trees" psalm cv. 32,33. figures 29 and 30. figure 31. the key of solomon page 70 the sun. figure 32. the first pentacle of the sun. the countenance of shaddai the almighty, at whose aspect all creatures obey, and the angelic spirits do reverence on bended knees. editor s note. this singular pentacle contains the head of the great angel methraton or metatron, the vice-regent and representative of shaddai, who is called the prince of countenances, and the right-hand masculine cherub of the ark, as sandalphon is the left and feminine. on either side is the name "el shaddai" around is written in latin "behold

MICHAEL FORD WITCHMOON

sabbat; the union of the spirit with the seraphic angels and watchers. by holy meditation on the brilliance of the illuminated self will the black flame or essence of self be discovered. this is the ritual of the holy guardian angel the true will/true self. symbolized by the luciferian ascent of the isolated or sethian (setian) sense of being is self-deification possible within a positive aspect. the angelic famulus (latin for familiar also the hga) is the expression and essence of the true self is a magickally developed form. this is the divine initiator, the inspiration or muse of the self. the angelic familiar is the result of luciferian self-liberation, the angel which fell through darkness to again emerge in the light of being. in the saturnian gnosis, this rite and sate of being is t

of the earth. the chant of going unto the luciferian sabbat86 86 by torch and burning light do i ascend to the highest aethyr. i call to the fire djinn who brought the spark to common clay that from the green and desert lands do i rise unto the company of the spirits of the air, to join in union with those of cunning fire spirits who illuminate in the flame of the sun! i do seek to go forth unto the angelic soul lucifer rising through my self emerald crowned bringer of light. i seek the gates of heaven and holy essence of the sun, that my spirit may become the essence of flame and creation. i shall go forth unto the empyrean gathering of the elphame to strengthen in the light of lucet azazel who brought us to the gates of becoming. i am both shadow and light, i shall go forth in dream and

MICHAEL WYNN THE SOUL TRAVELERS

often a curtain is placed between these 2 pillars symbolizing the veil that exists--michael wynn's "the soul travelers" 59 betweens the selves of light and darkness. there is another kind of spiritual transformation available to those black magicians who walk the left hand path, often called satanism. these magicians, using the power of the fallen angels lucifer and lilith, are unified with both the angelic and demonic counterparts; human beings who have undergone this ritual of transformation become what are commonly known as vampires. like all spiritual development, the vampiric rite is irreversible, but unlike the great work, it requires the selling of one s soul to satan; after the vampiric rite, the individual has no chance of redemption, and no chance to enter heaven. from this fact

by the colors white and black in close proximity. the 2 pillars, checkerboard patterns, and similar arrangements represent the perfect spiritual being, humanity deified. the 2 trees from the garden of eden represent the celestial sephiroth and the infernal (averse) sephiroth, in the east lies the tree of life, and in the west lies the tree of knowledge. in replacement of white and black, union of the angelic and the infernal may also be symbolized by the concepts of east and west; east being the divine direction, while the west is the infernal direction. a double-headed eagle looking left and right is an example of this. it also happens that satanic rituals are often oriented towards the west. the angelic counterpart, and the angelic race in general, is often symbolized by the sun, which r

t remains in the greek tradition. according to greek mythology zeus, along with his brothers poseidon and hades, defeated the older gods, called the titans, and banished them to tartarus (the greek underworld. these titans, who were the offspring of gaia (tiamat, once ruled the earth; their brutish nature corrupting and spoiling the planet. this race even attempted to make slaves and sport out of the angelic race, but jehovah and satan cast down the titans. it is also worth mentioning that prometheus sided with zeus (the olympians) in the war of the titans. although the greek mythology does not mention it, eventually a flaming rock was hurled to the earth from space, killing this race of terrible beasts, and casting their souls to tartarus. it is important to bare in mind that there were 2

nts were warlike, brutal, and ruled over humanity. they also contended a lot with each other, and there was much in-fighting. upon dying a mortal death, these nephilim roamed the earth in spirit, and cause strife among mankind to this day. it is important to keep in mind that there were two separate races of giants that once ruled the earth; the first race of giants was the titans who were not of the angelic race, and the second was the nephilim, who were the offspring of the fallen angels and mortal women. many of these nephilim that were born to human women were brought forth by cesarean section, and would very often kill the mother who bore them. the fall of azazel is a parallel of the prometheus story. if you recall, prometheus defied zeus and stole fire from the gods. azazel taught ma

MORALS AND DOGMA

f a threat, that god visits the iniquity of the fathers upon the children, to the third and fourth generation of those who violate his laws. after a long while, the day of reckoning always comes, to nation as to individual; and always the knave deceives himself, and proves a failure. hypocrisy is the homage that vice and wrong pay to virtue and justice. it is satan attempting to clothe himself in the angelic vesture of light. it is equally detestable in morals, politics, and religion; in the man and in the nation. to do injustice under the pretence of equity and fairness; to reprove vice in public and commit it in private; to pretend to charitable opinion and censoriously condemn; to profess the principles of masonic beneficence, and close the ear to the wail of distress and the cry of suf

MOTTA MARCELO THE COMMENTARIES OF AL

he death of theurgy. but at least it should not be the death of common sense. you are free to make a fool of yourself, but leave your neighbor alone. he may make a fool of himself who knows? 54. bahlasti! ompehda! i spit on your crapulous creeds. by sound, bahlasti suggests "hurling" or "blasting; ompehda is not too phantastically onomatopaeic for "an explosion. these two words are obviously from the angelic language. 55. let mary inviolate be torn upon wheels: for her sake let all chaste women be utterly despised among you! the name mary is connected with mars, mors, etc, from the sanskrit mr, to slay; and with mare, the sea, whose water opposes the fire of horus. i here quote a passage from liber xcvii which deals with this fully "let me strictly meditate this hate of the mother. mr is t

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

understanding the foundation for the conscious make up known as "i. lucifer exists in the core of every individual; it is "it's" gift to us. those who awaken this individual light are blessed unto ourselves. self-godhood is the step towards spiritual immortality. those who seek the platform of adept in the magickial quest will inadvertently perceive the basis of the balance of light and darkness. the angelic and the demonic shall be united, chaos will follow form and such is the genetic and psychic make up of the adept. the face of lucifer has changed and formed into a plethora of disreputable images by the christian psyche in modern times. the ideal message received on the astral should be "i shall ascend" and not by chance "i am of evil. such doctrines of "evil" and "good" are excuses to

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

h [sod] is 70, referring to the 70 angelic princes [of the non-jewish nations. the non-jewish nations, at least until their rectification in the messianic future, embody the fallen version of adam that chose to be associated with the materiality of this world and thus oppose the revelation of divine will on earth. there are 70 archetypal nations, enumerated in genesis 10. their spiritual sources, the angelic gprinces, h are personifications of the different mentalities, or cultures, they each express. each is a different variation (i.e, perversion) of the torah, each emphasizing or expressing a different angle of it, preserving parts and distorting others. the gwicked person h in this exposition can be, of course, a jew just as well as a non-jew. when a jew identifies with a particular non

his must occur on the eighth day. we shall now return to the subject of the injection of the [snake fs] poison, and how the intermixing of good and evil is the mixing of the seventy nations [with israel in eve fs womb. sam-el14 is the [celestial] king of the seventy [celestial] princes, while michael is the over the seventy [sages of the] sanhedrin [corresponding to] the seventy souls of jacob.15 the angelic personification of self-orientation is the gdemon h (i.e, negative angel) sam-el. michael is the angelic personification of chesed. the reason there are seventy nations and seventy corresponding descendents of jacob and members of the sanhedrin is because these are personifications of the seven emotional attributes from chesed to malchut, each compounded of ten sub-sefirot. the seventy

els, for there is no jew who does not possess part of a heavenly angel. therefore, in egypt, it is written, gthese are the names of the children of israel c h.referring to the angels, g cwho came to egypt with jacob, h5 down below. jacob and israel are both names of the patriarch jacob, so the fact that both are used in the same verse begs explanation. the zohar6 explains that gisrael h refers to the angelic dimension of the jewish people, which descended into the egyptian exile together with gjacob, h their earthly dimension. this is [the mystical meaning of] the verse, gand the israelites traveled from ramsese, about six hundred thousand foot[-soldiers. h7 [at first blush, it sounds as if scripture was just estimating how many there were, but g-d forbid [that we should think this, since

al ones h] refers to the seventy angelic princes, under whose dominion g-d placed the seventy [archetypal] earthly nations. and how does each person recognize his [national] identity and people [the answer is given in the continuation of the verse] ghe set the divisions of man h when he confounded their languages [at the tower of babel],17 and each [angelic prince] was given a different language. the angelic prince corresponding to each language took the nation that g-d gave that language to as his own. the different language-groups are not simply arbitrarily different ways of saying the same thing, but reflect the deep cultural differences and ways of thinking that define the various races and cultures [g-d] gave each [nation its distinctive language and culture] only for the sake of isra

them],18 corresponding to the seventy [archetypal] souls of jacob fs children who descended to egypt.19 as the verse continues, ghe fixed the boundaries of [the] peoples in relation to israel fs numbers. h 17 genesis 11:1-9. 18 genesis 10. 19 genesis 46:27; exodus 1:5. the arizal on parashat haazinu (3) 842 these seventy were the roots of all the souls of all israel. g-d gave whatever he gave to the angelic princes [of the nations] only so that he could extract from them his portion, his people, as the song continues, gfor g-d fs portion is his people. h even though this process began with abraham, ishmael issued from him [the process] continued with isaac, but esau issued from him [therefore] jacob was the main [forefather, for he was the third, possessing a triple-merit, like ga rope th

one specifically in the case of menasheh, the evil king.6 the ministering angels protested, saying ghow can you accept the penitence of someone who served idols and set up a graven image in the temple? h g-d replied, gif i do not accept his penitence, i am closing the door to all penitents. h he then carved out the tunnel, etc. in any case, we have here the same idea of g-d using tricks to bypass the angelic order. this is because the angels are the gcogs h and ggears h in the orderly functioning of creation, each angel signifying a different aspect of the created order g-d set up as the way the world should run. teshuvah, or repentance, is in essence an overriding of this order, since in the natural order, crime results in punishment. as the saying goes, gnature is unforgiving. h in order

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

oked them and used their power, strive to repay in some way the debt owed to these other struggling lives <52> the grade after the earth ceremony is that of theoricus. it is referred to the ninth sephirah on the tree of life, yesod, the foundation, and to it are attributed the sphere of the operation of luna and the element air. here the candidate is conducted to the stations of the four kerubim, the angelic choir of yesod. the kerubim are defined in that ritual as the presidents of the elemental forces, the vivified powers of the letters of tetragrammaton operating in the elements. over each of these rules some one of the four letters of the mirific word and the kerubim. it is always through the power and authority and symbol of the kerub that the elemental spirits and their rulers are in

back and stand behind the head of your body and let yourself be reabsorbed (in the introduction, page 106, i have given instructions for the performance of the qabalistic cross. when tracing the pentagrams, the imagination should be exerted to visualize them as flaming stars all about one. the impression should be of a fire ring studded in four places with stars of flame. likewise, when vibrating the angelic names, the student should endeavour to imagine four vast towering figures about him. but see further in my book''the middle pillar" 1.r <110> the pillars in the explanation of the symbols of the grade of neophyte, your attention has been directed to the general mystical meaning of the two pillars called in the ritual the "pillars of hermes" of "seth" and of "solomon" in the 9th chapter

r or 148 the golden dawn: volume ii book two terrestrial tablet of the north. it is the third or great northern quadrangle or earth tablet, and it is one of the four great tablets of the elements said to have been given to enoch by the great angel ave. it is divided within itself into four lesser angles. the mystic letters upon it form various divine and angelic names, in what our tradition calls the angelic secret language. from it are drawn the three holy secret names of god emor dial i-iectega which are borne upon the banners of the north, and there are also nurnber <57> less names of angels, archangels, and spirits ruling the element of earth. kenuc comes forward and hands fyzfot cross to hiero: hiero the hermetic cross, which is also called fylfot, hammer of thor, and swastika, is for

he place by perfoming the lesser banishing ritual of the pentagram. in certain cases, especially when working by or with the forces of the planets, it may be wise also to use the lesser banishing ritual of the hexagram. in order that a force and a current and a colour and a sound may be united together in the same symbol, unto each angle of the pentagram certain hebrew divine names and names from the angelic tablets are allotted <16> these are to be pronounced with the invoking and banishing pentagrams as thou mayest see in the foregoing diagrams. the attributions of the angles of the pentagram is the key of its ritual. herein, during or* invokation without the use of the tablets of the elements, thou shalt pronounce the divine name a1 with the pentagram of water, and elohirn with fire, et

grams as thou mayest see in the foregoing diagrams. the attributions of the angles of the pentagram is the key of its ritual. herein, during or* invokation without the use of the tablets of the elements, thou shalt pronounce the divine name a1 with the pentagram of water, and elohirn with fire, etc. but if thou art working with the elemental or enochian tablets, thou shalt use the divine names in the angelic language drawn therefrom. for earth, emor dial hectega, etc, and for spirit the four words: exarp in the east; hcoma in the west; nanta in the north; and bitom in the south. in the pronunciation of all these names, thou shalt take a deep breath and vibrate them as much as possible inwardly with the outgoing breath, not necessarily loudly, but with vibration thus: a-a-a-el-11. or- em-or

cumambulate with sun three times. 15. return to place, and repeat 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" give sign of neophyte at each adoration, and sign of harpocrates at close. 16. perform the supreme invoking ritual of the pentagram at the four quarters, using the angelic tablet and divine names, for each, with proper grade signs. 17. stand west of altar, facing east. hold lotus wand by white band. 18. make over the rose cross in the air, with lotus wand, and as if standing on centre of rose, the symbol of the circle and cross thus, and invoke all the divine and angelic names of tiphareth by a special form "0 thou most sublime majesty on high, who art a

salt, incense and rose, white triangle, and red cross. four new implements. fire wand, air dagger, water cup, and earth pentacle. magical sword, rose cross, lotus wand, white sash. drape and arrange altar as in= repast. put on white robe, sash, and rose cross. light the lamp, put water in the cup, kindle the incense. select time for the ceremony during the course of the appropriate tattwas (note: the angelic names used in these rituals are names from the angelic or enochian tablets. this whole subject is elucidated in the final section of this set of volumes.-i. r) 1. take up the lotus wand by the black portion, and say: hekas hekas este bebeloi put down the wand and take up the magic sword. 2. petform the lesser banishing ritual of the pentagram. pass to the east to begin. use magic sword

dgment with one second judgment developing therefrom, so as to enable the diviner to form an idea of the probable action of forces beyond the actual plane, by the invocation of an angelic figure consonant to the process. and in this matter take care not to mislead thy judgment through the action of thine own preconceived ideas; but only relying, after due tests, on the indication afforded thee by the angelic form. and know, unless the form be of an angelic nature its indication will not be reliable, seeing, that if it be an elemental, it will be below the plane desired. q-the diviner now completely and thoroughly formulates his whole judgment as well for the immediate future as for the development thereof, taking into account the knowledge and indications given him by the angelic form. r-h

l, saying, while drawing down the <254> divine brilliance into the vortex, having formulated an angel torch-bearer who lights and leads the way: i am osiris, the sun veiled by night, united to the higher by purification, perfected through suffering, glorified through trial. i have come where the great gods are, through the power of the mighty name. yhvh. tzaphqiel. then pass round again following the angelic kerux i have passed through the gates of the firmament. give me your hands, 0 ye lords of truth, for i am made as ye. hail unto ye, for ye are the formers of the soul. yod he. ratziel. pass on and halt in south. formulate the two pillars, and aspire to the genius. pass to the west, and say: before all things are the chaos, the darkness and the gates of the land of night. therefore in t

lements (employing as well as the names before mentioned, those of the angels and rulers, such names as tharsis, kerub, etc, being very potent) and would call upon a force <37> by right of these names and symbols to manifest, and i should continue this process until some forms appeared. after careful examination, by first receiving the impression and then testing it, i can describe the following. the angelic being, feminine in type, pale brown hair and light grey-eyes, is draped in blue and white, draperies heavy in nature, and wears a crown formed of crescents. she holds in the left hand a curious cup, heavy, and with a squarish base, and in the right a wand with a symbol much much like the positive element of water. the elementals vary in type, the majority being of the mermaid and merma

is draped in blue and white, draperies heavy in nature, and wears a crown formed of crescents. she holds in the left hand a curious cup, heavy, and with a squarish base, and in the right a wand with a symbol much much like the positive element of water. the elementals vary in type, the majority being of the mermaid and merman nature, but again many tending to the earth and air nature. turning to the angelic bein i make the= signs and lvx signs, and to the elementals the 0 #f and a= signs, and by right of these 472 the golden dawn: volume iv book seven (that is to say by the knowledge of the central spirit, and, in their instance of that of water and earth) i ask to have explained some of the secrets of the working of the plane of w the angel having answered my signs by similar ones, gives

ome large and fierce, some hardly perceivable, fires. into cauldrons or bowls placed above these fires, the collected pieces of metal were placed. i was told that this was a lengthy process, but asked that i might see the result of what appeared to be a gradual melting of this metal. i was then shown some bowls containing liquid gold, but not i imagine, very pure metal. i again followed my guide, the angelic king elemental ruler, who gave me his name as atapa, and followed by some gnomes bearing the bowl of liquid gold, we came, after passing through many subterranean passages cut in the mountains, to a huge cavern of immense breadth and height. it was like a palace cut out of the rock. we passed through rudely cut passages, until we reached a large central hall, at the end of which was a

i populus puella trist. cauda drac. talismans and sigils 495 talismans, attributed to the planets. these should be consulted, for they will convey quite a little as to how symbols should be drawn. but they should not be followed or copied. talismans should be personal things, made for personal ends, and based upon individual needs and conceptions <77> the following important characters-letters of the angelic or enochian alphabet-are attributed to the seven rulers in the twelve signs and the sixteen figures in geomancy. signifies muriel and populus, a figure of chasmodai or luna in cancer increasing. signifies muriel and via, a figure of chasmodai and luna in cancer decreasing. signifies verchiel or fortuna major, a figure of sorath or the sun in northern declination. sigriifies verchiel or

unformulate" mezla. recall that which is written in the chapter of the chariot-(ezekiel, 1.45 "and i beheld, and lo! a tempestuous whirlwind came out from the north, a mighty cloud, and a fire violently whirling upon itself, and a splendour revolving upon itself, and from the midmost as an eye of brightness from the midst of the fire. and from the midmost the forms of the four chaioth" book nine the angelic tablets <260> introduction to the enbchian system to the first order of the golden dawn little was said of the angelic tablets or watch towers. they were mentioned in the grade rituals but their subject matter did not enter into the knowledge lectures directly. but the detailed study of the tablets and the method of using them with the enochian invocations for skrylng in the spirit-vis

of the 16th century. the original diaries of dr. john dee, recording the development of the system, may be found in sloane manuscripts 3189-3191 in the british museum. but this stands out very clearly, that in these diaries is a rudimentary scheme which bears only the most distant relation to the extraordinarily developed system in use by the order. whoever was responsible for the order scheme of the angelic tablets- whether it was mathers and westcott or the german rosicrucian adepts from whom the former are supposed to have obtained their knowledge- was possessed of an ingenuity and an understanding of magic such as never was in the possession either of dee or kelly "this paragraph is repeatedly quoted without due credit (unfortunately, it is also mis-information, and no credit to the la

ill automatically start an associative current which will bring up without delay the attributions of any given letter or square which strikes the eye. only the enochian system 62 7 when this has been accomplished, dare he venture to the actual use of the pyramids with the god-forms, or to the employment of the invocations in ceremonial. at this juncture, also, let me record one or two facts about the angelic language in which the invocations are couched. the outer order rituals state, when the tablets are pointed out in the temple to the candidate, that they are written "in what our tradition calls the angelic secret language" the tablets in use in the temples, as well as those reproduced herein, are lettered in english. these, however, are a translation or, more accurately, a transliterat

language which has existed for as far back as we are <266> able to trace. we find traces of it on rock-cut pillars and on temples, apparently as old as the world. we find traces of it in the sacred mysteries of some of the oldest religions in the world, but we find no trace of it the golden dawn: volume lv book nine ever having been used as a living language, and we hold the tradition that it is the angelic secret language. only one instance of this i may perhaps be allowed to give. the high priest of jupiter in the earliest days of rome was called flamen dialis, and you will find that the most learned are utterly ignorant as to whence came the word dialis. they will tell you that it is ancient etruscan, but beyond that they can tell you nothing. it is not the genitive of any known nomina

e analysis of the pyramids based on each square. what follows will have little meaning if the reader has not worked out these references and attributions for himself. the following diagram shows the letters of tetragrammaton attributed to the four enochian tablets in detail. the figures refer to the order of reading the hebrew letters, but must under no circumstances be confused with the order of the angelic names on the tablets, which always read from left to right. in the 4= 7 grade the admission badge for the 28th path was a pyramid. it was described as having a square base, and four sides composed of equilateral triangles cut off so as to leave a flat top. these four sides were attributed to the four elements, and the flat to was conceived to be the throne of eth, the spirit. hitherto

nning of the world. to whom belong four characters, being tokens of the son of god, by whom all things are made in the creation, and are the natural marks of his holiness" now thou shalt observe that in the book of the concourse of the forces, a sign is annexed unto each of the four tablets of the elements. that is, unto the tablet of air, a svmbol of a t havine; four yods above it. the sigils of the angelic tablets unto the tablet of water a cross potent, having two letters b. b. a figure 4 and a figure 6 in the angles thereof. unto the tablet of earth, a simple cross potent without additions. unto the fire tablet there is a circle having twelve rays. these <308> be the sacred seals or characters alluded to in the preceding quotation. thou shalt know that these four seals be taken from th

egypt, whose image is to be placed above each pyramid, shall represent the force ruling under the direction of the great angel of the 660. the golden dawn: volume n book nine square (that is, under the name formed by the addition of a letter from the tablet of union.-i.r. this god shall be the symbol of the power of the light acting therein, as the angel shall be the descent of that light itself. the angelic name may be typified by the correspondences of the four letters of the angel's name, adding alto the name -the letters of the name standing for head, bust, arms, body, and lower limbs, etc, as taught in the instruction on telesmatic images. place the name in theban or enochian letters on the girdle. the four forms of the sphynx are: the bull..w ingless the eagle or hawk. winged angel o

here written regarding the sphynx of the pyramid and the god of egypt ruling above is applicable especially unto the 16 squares of the servient angels in each lesser angle. concerning the skrying of the squares s e e nitn the spirit vision. have in readiness the necessary implements and insignia; also let the zelator adeptus minor have before him the symbol of the pyramid of the square. rehearse the angelic calls appropriate thereunto and, having invoked the appropriate names governing the plane and division thereof in question. let the z.a.m. imagine unto himself that he is enclosed within that pyramid. or let him believe that he is voluntarily standing within an atmosphere corresponding unto that symbolised by the pyramid of the square, whether of heat or moisture, of cold or dryness, o

REGARDIE TALISMANS

appendix, provides most of the basic information relative to the elemental hierarchies that is needed in order to draw, paint, or otherwise create any talisman in terms of the five elements, as already described. it also contributes the necessary data for use in any ceremonial ritual undertaken to consecrate the resultant talisman. there is one more set of symbols that should be mentioned. it is the angelic name built up from the zodiacal triplicities, and is described by mathers in a golden dawn paper in these words: having made a magical talisman, you should use some form of charging and consecrating it, which is suitable to the operation. there are certain traditional words and letters which are to be invoked in the charging of a tablet, the letters governing the sign under which the o

al= hitsael earth taurus virgo capricorn triplicity: vav yod ayin+ al= vioel air gemini libra aquarius triplicity: zayin lamed tzaddi+ al= zaitzel water cancer scorpio pisces triplicity: cheth nun qoph +al= chankel these names should either be incorporated into the talisman itself, or sigils based upon them should be traced, during a ceremony, over the talisman, as though standing upon it, while the angelic name is vibrated strongly and often. chapter five a practical example the clarification of all the above theoretical points can best be achieved by means of a practical example. let us assume that in the critical analysis of my characterstructure, i find that i am on the whole sombre, serious and reserved, and that i have not but little capacity for pleasure. in other words i am not ca

e most pleasing design or emotional effect. on side three, the appropriate enochian divine names are inscribed around the circumference. the three most secret holy names of god as the rituals describe them, empeh arsl gaiol, are printed on the upper portion of the circumference, while the divine king s name (based on the central whorl) is printed below ra agiosel. they could have been lettered in the angelic tongue, but i have decided to do this in english script in order to complete my total break with tradition. in the centre, the appropriate hebrew god-name for the element is written in. instead of using classical hebrew script, i decide once more to use capital romans which create an equally good effect, one in line with my avowed intention of departing from blind tradition and innovat

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

f worldly thoughts, which are engendered and distracted by the purchases of riches.possessions, honour, rank and money to him are but as trifles; he forces the growing supernaturalsoul to work amidst the loving sunshine and to propagate holy thoughts as the most precious ofheavenly gifts.worldly grandeur fades before intellectual elevation; the physical world sinks below him and hefeels nearer to the angelic hosts. he values the unseen kingdoms, and glimpses of immortal gloriesobtained from magic reveries. he dwells in an atmosphere of heavenly music, his soul keepingharmony with the yearnings of his intellect.the earnest wish of the rosicrucians was to pass through with world unnoticed and unchallenged,but ever prepared for exalted action when in their power, without a revelation of who t

waves have become confined, the mountainsstand forth, the hidden treasures in. their seed are implanted in the bowels of the earth, secretly laidup, the metals, the mineries, the material of quarries which shall yield their riches in due time.millions of wonders doth the very face of the earth offer up, herbs, flowers, trees with leaves, seeds,and fruits; beasts and worms; birds and insects, and the angelic stars in the firmament. how can weutter sufficient praise to the maker of all, whose wonderful wisdom is displayed in all these works;the infinite, the eternal. for god created the heavens and the earth, the sun, the moon and. thestars.all nature smiles; my sign is that of aries, the ram, the opening of spring, nature222s childhood, thevernal equinox, the point from which we commence t

SALMANRUSHDIE THESATANICVERSES

orty-four today. but though the city behind and below him throngs with festival, up he climbs, alone. no new birthday suit for him, neatly pressed and folded at the foot of his bed. a man of ascetic tastes (what strange manner of businessman is this) question: what is the opposite of faith? not disbelief. too final, certain, closed. itself a kind of belief. doubt. the human condition, but what of the angelic? halfway between allahgod and homosap, did they ever doubt? they did: challenging god's will one day they hid muttering beneath the throne, daring to ask forbidden things: antiquestions. is it right that. could it not be argued. freedom, the old antiquest. he calmed them down, naturally, employing management skills a la god. flattered them: you will be the instruments of my will on ear

SATANGEL

f much that we now call psychology, yet also recognised that the human mind is not the limited faculty that modern man supposes. the cracking of this code, through the performance of rituals of incantation, might be self hypnotic psychodrama or actual gateways through which travellers between the dimensions may pass. it matters little. the procedures and results are the same. through the study of the angelic and demonic forms, we can begin to see the traces of a strange evolution of belief. what began on the whole as spirits of nature grew to become the gods of the pagan age. these in turn were reinterpreted and demonised as one culture dominated another. the most ancient gods become the giants and titans, whilst younger conquering religions build new temples. these in turn became subjugat

gels appear in the grimoire also as devils and demons; without transformation or change of name, merely of alignment. it is almost as if the citizenship of heaven and hell are in constant flux, and the divisions between good and evil are not as succinct and unchanging as orthodox theologians would have us believe. compare almost any description of spirits from the lesser key to the description of the angelic manifestation in ezekiel 1:6-13. as we shall observe, the angels, saints, devils and demons may be traced back largely to the spirits of the previous aeon of pagan magick. the hebrew term for angel is mal akh, meaning messenger. the word angel itself comes through the sanskrit angeres, persian angeres, to the greek angelos. such pre-christian roots are apparent even in their names, whi

the yakult hadash, where the two egyptian magicians jannes and jambre manage to gain unqualified admission to heaven and refuse to leave. micha-el and gabri-el are sent to expel them but are defeated. after metatron defeats the magicians he is set above micha-el and gabri-el. according to one version of his myth he was once none other than enoch himself, transformed in reward for his recording of the angelic lore for humankind into a fiery angel with six times six wings and countless eyes. in this form he is the angelic scribe who records all in the aetheric archives. in gnostic scripture, metatron is identified as the demiurge, the prince of darkness who is the creator of the material universe. thus he is identified as satan, or ha-satan, and as abraxas. the holiness or unholiness of the

n angel, arch-demon chancellor of the order of the fly, patron of hypocrites. manifests as a peacock or a mule, or as bearded, eagle winged, lion bodied. charged with the devil s livery. corresponds to the quabballistic sphere of yod. identified with sacrifices by fire. agares (goetic, from greek agreus meaning hunter, also the name of an avatar of dionysos. a duke ruling in the east. formerly of the angelic order of virtues. appears as an old man riding a crocodile, with a goshawk on his fist. causes earthquakes, destroys dignities, teaches languages, brings back runaways, makes those who run stand still. agrath bath mahalath, aggerath, igrath, igerath, agrat (hebrew, daughter of mahalath. one of samael s three wives, queen of demons. angel of prostitution. equated with lilith. the bible

below. employing this code, the sacred name of baphomet translates to that of sophia. perhaps this was known to eliphas levi, whose depiction of this mystery is commonly reproduced in modern texts. his picture is that of a hermaphrodite, displaying both male genitalia symbolised as the two caduceus serpents, and female breasts. barbatos (goetia, 8th spirit. duke commanding 30 legions, formerly of the angelic order of virtues. teaches the speech of animals, breaks enchantments on hidden treasures, knows past and future, reconciles friends and those in power. barbelo (gnostic. according to the gnostic sect called the sethians, the daughter of pistis-sophia. was so great in her glory that it is said that she outshone god. bathin (goetia, 18th spirit. duke commanding 30 legions. appears as a s

signation of the hippopotamus (job 40. may also appear as an elephant, crocodile or whale, and was created with leviathan on the fifth day. the devil s cup bearer, patron devil of gluttony and despair, who presides over the feasts of hell, entertaining its denizens with songs and plays. creates chaos and discord amongst mortals. beleth (goetia, 13th spirit. king commanding 85 legions. formerly of the angelic order of powers. rides a pale horse, and is announced by a blare of trumpets. a governor of hell, presiding over eighty-five legions of demons. procures love. possibly from belos, the greek version of the akkadian bel. belial, beliar (hebrew, unholy one, goetia 68th spirit. the ruling prince of sheol, his name means worthless. spirit and prince of darkness, patron of arrogance, lies, a

ions. appears as a centaur. teaches moral and natural philosophy, virtues of plants, heals all human distempers, gives good familiars. byleth once a prince of powers. cain (hebrew qayin, attainment. son of adam, slayer of abel in the first murder. in some accounts the first of the witch blood lineage, the offspring of the serpent or of the watchers. camio, camael (goetia, 53rd spirit. formerly of the angelic order of angels. appears as a thrush, a man carrying a sharp sword, seems to answer in burning ashes or coals. gives understanding of the speech of birds, bulls, dogs and other animals, and of the voices of the waters. foretells the future. in occult lore he also is identified as the angel governing the sphere of mars. the druids had a god of war called camael, and it is not impossible

(grimorium verum. brings the dead to live. frutimiere (grimorium verum. a subordinate spirit of lucifer. dights thee all kind of festivals. furfur (goetia, 34th spirit. earl commanding 26 legions. appears as a hart with a fiery tail, or as an angel with a hoarse voice. procures love, answers truly concerning divine and earthly matters. gaap (goetia, 33rd spirit. president and prince, formerly of the angelic order of potentates. who appears sporting bat s wings, rules sixty-six legions of hell, and is governor of the southern region of the abyss. makes men insensible and stupid, teaches philosophy) and liberal sciences, causes love or hatred, teaches how to consecrate objects belonging to the dominion of amaymon (his king, steals familiars from other magickians, tells fortunes, teleports

riends and foes. orobos (goetia, 55th spirit. prince commanding 20 legions. appears as a horse. tells fortunes, favour of friends and foes, and true answers concerning divinity and the creation of the world. said to be very faithful. the name itself, however, is probably corrupted from orabous, the serpent swallowing its tail, a sacred sign of the gnostics. paimon (goetia, 9th spirit. formerly of the angelic order of dominations. appears as a man with a glorious crown, or as a female devil wearing a crown and riding a camel, who supplants the thoughts of mortals with her own. mistress of ceremonies in hell, ruling over 25 demonic legions. demon king/queen of fire. possibly related to the tamil pey, who were necrophagian demons and goblins. phenex, pheynix, phoenix (goetia, 37th spirit. mar

SEPHER YETZIRAH WESTCOTT

e. 25. complete man as the microcosm. 26. gift of five human faces acting exteriorly. 27. gift of five powers to the soul. 28. adam kadmon, the heavenly man. 29. angelic beings. 30. man in the image of god. fourth order: world of spheres 31. the moon. 32. mercury. 33. venus. 34. sol. 35. mars. 36. jupiter. 37. saturn. 38. the firmament. 39. the primum mobile. 40. the empyrean heaven. fifih order: the angelic world 41. ishim--sons of fire. 42. auphanim--cherubim. 43. aralim--thrones. 44. chashmalim--dominions. 45. seraphim--virtues. 46. malakim--powers. 47. elohim--principalities. 48. beni elohim--angels. 49. cherubim--arch-angels. sixth order: the archetype 50. god. ain suph. he whom no mortal eye bath seen, and who has been known to jesus the messiah alone. note--the angels of the fifth o

SEVEN SHADES OF SOLITUDE

rces all other. all outward circumstance, every mode and relation of magical operation- whether congregational, connubial, solitary, autonomian, transgressive, or panentheistic, is of no difference: the millstone of the circle has ground all-that-is unto a single spark, the self-shining lumina. this seed of luminous awareness is the resurrecting shard of the smaragdina, the crown-stone of lumial, the angelic soul of witchblood. it is the luciferian bone-charm of wisdom that moves upstream against the current of all-that-is: the power of the void in constant becoming as the flesh of the initiate. the hermitage of seth resides under the patronage of the elder gods, the gods that were before the mortal gods of mortal men. the gift of seth is secret- 000- we may conclude by summarising three m

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

ea and her arms and hands arranged symbolically. every man and woman is a star h 547 this ad in magical blend magazine touts that for just $1,400 you can order this pentarle star-shaped dagger, suitable for ceremonies and rituals. the ad also says that the product is "handcrafted with love in vermont" 548 codex magica a wax talisman created by occultist edward kelley, using directions obtained in the angelic language he called "enochian (enigma magazine, issue 6. a friend of texe marrs' ministry sent this drawing of baphomet incorporated in an oval shaped, irregular pentagram. he noted that such an arrangement indicates the revolving of venus (the goddess, or feminine principle) around the sun in an elliptical orbit. the irregular pentagram is a sign of black magic when shown inverted and

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

us christ would raise the dead and judge those who would ascend to heaven and those who would suffer the everlasting torments of hell. the delay in the second coming forced the church to adjust its theology to acknowledge that the time of judgment for each individual would arrive at the time of that person s death. for the traditional christian, heaven is the everlasting dwelling place of god and the angelic beings who have served him faithfully since the beginning. there, those christians who have been redeemed through faith in jesus as the christ will be with him forever in glory. liberal christians acknowledge that, as jesus promised, there are many mansions in his father s kingdom where those of other faiths may also dwell. for more fundamental and conservative christians, the terrifyi

g the rector, churchwarden, and organist. confirming the story for journalist carol midgley, the rector said that he was baptizing a 22-year-old woman who was about to be married but had never been christened. suddenly there appeared before the rector a man, but he was totally different from the rest of us. he was wearing something long, like a robe, but it was so white it was almost transparent. the angelic figure didn t have wings, and he simply stood there silently, looking at those assembled for the baptismal service. children came forward with their mouths open. people said later that they felt as if warm oil had been poured over them. then, in a few seconds, the angel was gone. but, the rector stated, the appearance of the angel had changed the lives of everyone present that day. oth

he 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 angelic intercessors. god alone must be the sole and ultimate focus of all prayer. in recent years, more and more doctors and scientists have begun to study the power that many religious men and women claim may be achieved by focusing their prayers upon god and asking healing for themselves or others. dr. larry dossey (1940, author of healing words: the power of prayer and the practice of medi

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

rports to be much older, however. it was dated 1458 and claims to be translated originally from hebrew. the text reveals to the adept that the universe is teeming with hordes of angels and demons that interact with human beings on many levels. all the vast array of phenomena on earth are produced by the demonic entities, who are under the control of the angels. humans are somewhere midway between the angelic and the demonic intelligences on the spiritual scale, and each human entity has both a guardian angel and a malevolent demon that hover near him or her from birth until death. abramelin magick provides instruction to the initiates of the gmagic of light h that will enable them to achieve mastery over the demons and place them under their control. abramelin the great magus learned how t

ied from spirit to spirit. these words of power were said, by their very sounds, to exert a strong emotional effect. a famous example is: eca zodocare iad goho torzodu odo kilale qaa! zodacare od sodameranul zodorje lape zodiredo ol noco mada dae iadapiel! these words are supposedly from the enochian language, believed by magicians and other occultists to pre-date sanskrit. they were addressed to the angelic beings that the magi believed would assist them in their magick and they translate as follows: gmove, therefore, and show yourselves! open the mysteries of your creation! be friendly unto me, for i am servant of the same, your god, and i am a true worshipper of the highest. h in all chanting, recitations, and litanies, the impact of a group is far more impressive than that of a single

THE MIDDLE PILLAR

d the necessary correspondences. the philosophy circulating the light and the formula of vibration 91 appertaining to daath is almost entirely a modem one. but there is another mediaeval system which, attached to ths qabalistic system, provides us with an invocation of the element spirit. a great deal of research on this was done by dr. john dee and his skryer edward kelly, both of whom called it the angelic or enochan system. my experience confirms that the archangelic names contained in one of these very potent magical invocations are very sympathetic to the nature of daath, which is described as a link between the ego and the hgher self. these names may very logically be attributed to daath and be used with it. they are elexarpeh, comananu, and tabitom.25 the method of vibrating these a

arpay, bay-ee-toh-em, en-ah-en-tah, and hay-koh-mah. part 11: air a 1. see a shaft of light come down, in the skull, to the neck. 2. formulate a flaming sphere of brilliant yellow and see the ball extend all the way through the neck, and see it extend up into the head. 3. superimpose on the yellow sphere the sign of aquarius 2 in the complementary color of purple. 4. vibrate "yod-heh-vav-heh" and the angelic names "raphael" and "chassan" 5. when you feel the ball is alive and real, and spiritual power is pouring through you, and when you feel the power of the names, 6. say the prayer of the sylphs: holy art thou, lord of the air, who has created the firmament. shaddai el chai. almighty and everlasting, ever-living be thy name ever-magnified in the life of all. we praise and we bless thee i

light; and we aspire without cessation unto thy imperishable and immutable brilliance. amen. part i: fire a 1. see a shaft of light descend once more to the heart center or solar plexus. 2. formulate a flaming sphere of brilliant red. see the ball extending from front to back. 3. superimpose on the red sphere the sign of leo 62 in the complementary color of emerald green. 4. vibrate "elohim" and the angelic names "michael" and "aral" 5. when you feel the ball is alive and real, and spiritual power is pouring through you, and when you feel the power of the names, 6. say the prayer of the salamanders: holy art thou, lord of the fire, wherein thou hast shown forth the throne of thy glory. yod-heh-vav-heh tzabaoth. leader of armies is thy holy name. 0, thou flashing fire, thou illuminatest al

help us, thy children, whom thou hast loved. since the birth of the ages of time. amen. part iv: water v 1. see a shaft of light descend once more to the region of the hips, the generative region. 2. see a flaming sphere of brilliant ultramarine blue. 3. superimpose on the blue sphere the sign of scorpio ttl+ in the complementary color of orange. the middle pillar exercise 215 4. vibrate "el" and the angelic names "gabriel" and "talihad" 5. when you feel the ball is alive and real, and spiritual power is pouring through you, and when you feel the power of the names, 6. say the prayer of the undines: holy art thou, lord of the mighty waters, whereon thy spirit moved in the beginning. elohim tzabaoth. glory be unto thee ruach elohim. whose spirit hovered over the great waters of creation. 0

day we may be found worthy to know thee, to unite with thy spirit, in the silence, for the attainment of thy understanding. amen. part v: earth 7 1. see a shaft of light descend once more to the feet, from about the ankles. 2. formulate a flaming sphere of brilliant indigo. 3. superimpose on the indigo sphere the sign of taurus 5 in the complementary color of pale yellow. 4. vibrate "adonai" and the angelic names "auriel and "phorlakh" 5. when you feel the ball is alive and real, and spiritual power is pouring through you, and when you feel the power of the names, 6. say the prayer of the gnomes: holy art thou, lord of the earth, which thou hast made for thy footstool. adonai ha-aretz, adonai melekh. unto thee be the kingdom, the power and the glory. malkuth, geburah, gedulah. amen. the r

little breast bone. see the ball extending from front to back-a big ball of red fire, a brilliant flaming red. see the shaft in white and the balls in different colors. the color of this center is red. this is the sphere of fire. i want you to see inside the center of this ball the symbol of leo (62) in emerald green, and vibrate the name: elohim (0775 )t.h en your archangel: michael (5k37?3)a nd the angelic name: aral( 5 1 vi)br.at e the names, and when you feel their power start on the prayer of the salamanders. part w: water v the shaft descends once more to the region of the hps, the generative region, and there you will see another ball formed. ths time it will be in a very lovely ultramarine blue. when you have this sphere formed in blue, visualize inside this sphere the symbol of sc

feet, and forms again in the feet another ball. the usual color of the element of earth is black. but since it is difficult to get a complement color of black, i am going to give you indigo. superimposed on this will be the symbol of taurus (5)in a very light yellow, the complement of indigo. the divine name is adonai (737n) which you vibrate. then vibrate the archangelic name: auriel (5 711a nd) the angelic name: phorlakh (7 5115)t.ha t will be followed by the pfayer of the gnomes. part vi: circumambulation here you have five balls on the central sphere. when you get down to the feet, stop and see this shaft with the five balls all glowing, then start what i call the fovmula of civcumambulation; but the first method is to be the fountain. see all the power in the feet center and then see

THE MOTHMAN PROPHECIES

the world was sparsely populated and the signals from the superspectrum were not smothered in so much static from the lower spectrum, men learned to place great faith in these entities and their prophecies. priests, scholars, and magicians achieved a marvelous understanding of the cosmos and the cosmic forces through astrology, alchemy, and the magical manipulation of matter. but as man followed the angelic dictate "multiply and replenish the earth" our planet began to suffer from psychic pollution. the record on that great phonograph in the sky cracked and stuck in a single groove. single groove. single groove. single. iii. the contactee syndrome is a fundamental reprograming process. no matter what frame of reference is being used, the experience usually begins with either the sudden fl

THE WITCH CULT OF ZOS VEL THANATOS

g with the parallel system of crowley's thelema, meaning will in greek. focus and difference being not of dual aspects. however, always present in its need of balance. spare's system still requires much attention and focus, not just for the sake of study, but to build a stronger alphabet of desire for the aspiring sorcerer who will always be apt to transverse the spheres of both light and shadow, the angelic and the demonic. further reading: the witches sabbat (fulgur limited) from inferno to zos (fulgur limited) zos speaks by kenneth and steffi grant (fulgur limited) cults of shadow by kenneth grant (skoob) nightside of eden by kenneth grant (skoob) aleister crowley and the hidden god by kenneth grant (skoob) chaos magick and luciferian sorcery by michael ford 2001 confusion is the result

who dives the depths of his or her mind and assemble, through various means, a system unique to the person creating it. chaos is a beautiful friend, which often throws random lightning bolts, is nonetheless always beside you when you go to sleep at night. it should be considered fair game to dash through the darkness of the night, to understand and explore the very foundations of the demonic and the angelic, as above, so below while the luciferian gnosis is highly approachable through the systems of what is considered chaos magick, the form of the astral body allows a severance of eventual worldly bonds. this allows the luciferian adept to take her or his fill of worldly pleasure and eventually ascend astral in the light of lucifer, as an undead god or completely remain within the astral

TYSON DONALD NEW MILLENNIUM MAGIC

so that they could be understood and manipulated. unfortunately, the forcing of the elements into human shapes circumscribed their powers. they became more controllable but less potent. when the magus is unsure of his or her ability to fully control the forces of the elements, the human or angelic forms of the elemental principles should be employed-the human form when dealing with human things, the angelic when dealing with things of the spirit. when the magus is confident of his or her magical ability and needs the maximum powers of the elements, the beasts should be employed. the magical instruments-rod, cup, dagger (or sword, and pentacle (or shield)-are another ancient symbolic division of the all into four principles. these forms appear in many diverse cultures. the most common occu

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

TYSON DONALD SOUL FLIGHT

benevolent beings similar to angels that radiated a sense of warmth and light, but did not involve themselves in human beings traveling on the astral plane. he wrote that they would recognize the presence of remote viewers, but would not interact with them or guide them.'69 when morehouse described these beings to his monitor, the monitor told him to approach them and engage them in conversation. the angelic beings merely smiled in a polite way and walked off. they regarded the remote viewer as harmless, but not worth talking to. morehouse also had his encounters with hostile beings that he regarded as demons. they would approach smiling, looking in every way like normal human beings, but when he began to suspect their true nature they would immediately attack him. on one occasion, they gr

TYSON DONALD THE MAGICAL WORKBOOK

t spirits. always bear in mind that the name of a spirit should be accompanied by its specific titles, offices, and associations, and that a spirit is ruled by the authority of the divine and angelic names that are set over it-spirits of water are ruled by the divine names presiding over water, and by the angels of water, for example. a name of power can only be used effectively by a ritualist if the angelic or divine quality signified by that name has been invoked. the magician must become shaddai el chai before he or she can rule lower spirits by the authority of shaddai el chai. this is why the exercise of evocation contains within it an invocation. those familiar with my writings will know that i have objections to some of the forms of the divine names used by the golden dawn. however

TYSON DONALD THE POWER OF THE WORD

ades, it was widely assumed that the founders of the golden dawn had created this system based upon a few hints from dee and kelley. regardie writes: but this stands out very clearly, that in these diaries [of dee and kelleyl is a rudimentary scheme which bears only the most distant relation to the extraordinary developed system in use by the order. whoever was responsible for the order scheme of the angelic tablets-whether it was mathers and westcott or the german rosicrucian adepts from whom the former are supposed to have obtained their knowledge-was possessed of an ingenuity and an understanding of magic such as never was in the possession either of dee or kelly (golden dawn, p. 625) in fact, almost the entire golden dawn enochian system is derived from the diaries published by casaubo

golden dawn the kerubic squares. the kerubic squares yield a name of four letters; the crossbar of each lesser cross gives a name of five letters; and the upright of each lesser cross gives a name of six letters-thus the 456 in the key. that this power is given "successively" suggests that the name of god of three letters rules the kerubic name of four letters, the god name of four letters rules the angelic name of five letters on the arm of the cross, and the god name of five letters rules the angelic name of six letters on the column of the cross. all twelve enochian names of god are applied to each of the four watchtowers. the three names of each watchtower apply to the corresponding lesser angles of all four watchtowers. there is no need to struggle here with elemental associations. f

y have some other occult meaning. in dee's manuscript record of the english version of the keys, vial is spelled viol, which has the dual meaning of a small glass vessel, but also of a stringed musical instrument played by a bow. viol the musical instrument does occur in the prophetic books of the bible (see isaiah 14:11, but in my opinion it is unlikely that this alternate meaning is intended by the angelic author of the keys. it is possible that the eight vials are intended to be linked to the great dragon, coronzon, who in revelation is given eight kings to serve him "and there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. and the beast that was, and is not, even he is the eighth, and is of the seven, and

the zodiac into crescents, or semicircles, between aries and taurus. this line of division is at right angles to the traditional division into solar and lunar crescents that falls between cancer and leo. as i mentioned earlier, the elders are a kind of great cosmic clock whose hours and days and years are marked by the hands of the sun (hour hand) and moon (minute hand. this may provide a key to the angelic reckoning of time, which the angels informed dee is not as time is reckoned by men. if one revolution of the moon about the heavens marks a cosmic minute, and one revolution of the sun a cosmic hour, then one cosmic year would perhaps be equal to 8,766 of our earthly years (the number of hours in an earthly year. or perhaps a cosmic year is the period covered by the precession of the e

found helen working as a prostitute in tyre and took her with him, calling her the first thought of his mind and the mother of all things, by whom he had conceived the angels. the myth goes that helen, as the first thought, recognizing the will of her father to create the archangels and angels, secretly issued out of him by her own volition and descended to the lower regions, where she generated the angelic powers, who are usually called archons (rulers. it was these angelic powers, whose leader is yaldabaoth, that created the world. unfortunately, since they were created without the express command of the father, they are flawed. after helen created the archons, they kept her prisoner to conceal the fact that they were not the highest of all beings. about the true god the father, these a

VOX SABBATUM

inn most high. remember that all gods speak through our flesh, the perfected angel-demon called lucifer is strength, will and isolate consciousness that stands alone. as you meditate and participate by dream or flesh remember the will that invokes change in a positive sense. you are the djinn of fire who begets both light and darkness, you are the serpent and the lion, the wolf and the goat. with the angelic higher self (the true will) you will join the bestial self (the daemon or shadow) as one. the luciferian sabbat may be conducted in the following manner. let the chamber (unless the rite is intended to be held outdoors) be decorated in more ambivalent forms of lucifer, such as illustrations of the fallen angel by gustave dore, fidus or franz von stuck. you will use the algol sigil abov

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

grosos filtros, etc, etc, todo eso es del arcano xviii. 119 we must warn the gnostic students that the most dangerous potion that the tenebrous use in order to take the student off of the path of the razor's edge is the intellect. bluntly we warn our disciples that out of two million people living in this world, only a small handful of souls (which we could count on our fingers) will be worthy of the angelic state! the rest, the great majority, is a lost harvest who will sink into the abyss forever. to be an angel is very difficult, neither time nor the mechanical evolution of nature can ever convert a human being into an angel, because this is a sexual matter. adam-christ in order for the christ to be born within us, it is first necessary for the buddha to be born within us. when the man

WESTERN MANDALAS OF TRANSFORMATION SR AL

ld overthrow; the knowledge and conversation (of the holy guardian angel) is rooted in the very spirit and body of the whole being, and no danger is there at all of an illumination obsessing him with a fanatical idea, or overthrowing the balance of his mind (1972, p202-03. when choosing the divine names to be placed on the talisman, the god-name is of utmost importance (this is distinguished from the angelic names and names of intelligences and spirits, which we will examine in more detail in later chapters) this is because the divine name, which corresponds to pure sphere energy, is itself a complete, absolute, harmonious idea of the godhead; all other names evoke semi-intelligent forces of spirit which are not completely developed (therefore representing only a limited aspect of consciou

give charts to copy, although the sigils that are found here are correct and not given to mislead you. the most important thing to remember is to use (and eventually learn) the correct spelling of the hebrew names (which are given in the various sections on the kameas) and use tables r and s to trace them onto a kamea. one of the most frequent mistakes in many sigils is that the a gets dropped in the angelic name. it may be arbitrary to leave out an a, since it is often taken as a vowel e. g, bartzabel, but it is an important part of the name at the end because the al (or el) is that part of the angelic name which relates it to one of the sacred hebrew names of god. if, in forming a telesmatic image of an entity (for example, one's guardian angel, or one of the archangels, one leaves out t

o 111. there are thousands of kameas that are so difficult to find, they simply haven't been, but hypothetically they are supposed to exist. whether they produce geometric patterns is unknown. we are in an age where our paradigms are shifting and other true kameas and seals may now be emerging, and may continue to unfold in the future. i am beginning to believe that as we are stepping up a level, the angelic energies will be speaking to us in more abstract language.that of pure geometric forms. this becomes more clear when one uses these kinds of seals for mandala-meditation purposes. not only are they powerful catalysts for intuitive communication, but they give us a sense of how basic geometric forms connect everything. they are the building blocks of matter. figure 8-1 is an intriguing

rnate method of talisman-making utilizing the tattwa elements and some symbolism from the tarot that we have touched upon.here i would like to explain it in more detail. it is a very simple but powerful technique that can lend itself to an almost infinite variety of creative designs. it is done in a way similar to creating a telesmatic image; it is created entirely from a name. this can be one of the angelic or archangelic names, such as those found in chapter three (figure 3-a on page 25. you can use any name that is important in your life, such as one of the saints, or even one of the sacred names of the sephiroth. figure 13-a lists the hebrew spelling of the divine names and the planetary chakras. this method can be employed using the word of a particular idea one wants to embody, and w

inds its way directly into the heart of the mystic. there are many other layers of mystical and alchemical interpretation, but our principal purpose is talisman-making. how do we go about connecting with the energy this archetypal key represents through talismanic artwork? figure 13-i figure 13-j figure 13-k figure 13-l we first have to choose the word we want to spell symbolically. we can choose the angelic name (michael, as in the example above, but this time we will use the word qshth, composed of qoph, shin, and tau. the three tarot keys that correspond to these letters are the moon (see figure 13-j, the judgement key (see figure 13-k, and the world (see figure 13-l. they symbolize the combined power of the waters of the subconscious (moon) with the fires of purification (judgement, wh

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

logos; she is the inferior mother, queen and the manifested universe. the whole ten are viewed as reigning over four worlds or planes of existence. these are the worlds of atziluth, briah, yetzirah and assiah. malkuth on the plane of assiah alone is the visible tangible universe. these ten sephiroth are the prototypes of everything spiritual and also of every part of creation. they are traced in the angelic host and in our universe. three superior and seven succedent exist in all things. the lower seven are obvious to the uninitiated, but in these manifestations, the supernal triad is veiled to the profane. some occultists phrase it thus three are subjective and incomprehensible to man; seven are objective and comprehensible. thus seven archangels are commonly named and we have known only

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

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

place of time or, to be more specific, time is defined as a quantity in the soul (distentio ipsius animi).45 for augustine, therefore, human experience of time is not linked to external space, a mode of temporality that he ascribes, in a passage in de genesi ad litteram, to the angels, incorporeal beings not situated in space who nevertheless perform acts in a temporal sequence. in that context, the angelic beings are positioned between the creator, who is beyond all time and space, and corporeal beings, who act in time and space.46 even though human beings are corporeal bodies located in space, their temporal comportment nonetheless is non-spatial (and hence angelic) inasmuch as the locus of the measure of time is in the immaterial soul and not in external matter. if we divest augustine

ten ruhenden buchstaben; literis quiescentibus, is the name of the essence that 36 chapter one is pure breath, pure spirit, or pure will without actual conation, whereas elohim is the name of the divine effects, the multifaceted manifestation of that essence, spirit, and will.241 the kabbalistic influence on schelling is even more conspicuous in his observation regarding the interchangeability of the angelic figure the angel of the countenance, mal akh ha-panim (der engel des angesichts) or the angel of the lord, mal akh yhwh (der engel jehovahs)242 and the divine essence.243 focusing exegetically on the theophany of god to moses at/in the burning bush (exod 3:2ff, schelling notes according to the understanding of the narrator, the angel of the countenance is also jehovah, yet both are sti

reiterating what was by his time the standard kabbalistic understanding of prayer, david ben yehudah characterizes the liturgical rite as an ascent of the worshipper s will through the sefirotic pleroma to the will that is conjoined with keter. this will is the expression of the infinite potency of ein sof in the ten sefirotic gradations whence it overflows to the chain of being that extends from the angelic to the mundane worlds.224 the mystical dimension of prayer, therefore, entails the contemplative elevation of the will to the source of the will (maqor ha-rason, the dimension of infinity that is manifest in keter. the telos of worship is captured in the words from psalm 19:15, yihyu le-rason imrei fi, may the words of my mouth be acceptable to you, which are part of the meditation rec

of rabbinic myth. the earth is said to have opened its mouth and beseeched god to ignore the urging of the attribute of judgment. imploring god to make hezekiah the messiah, the earth promised to offer a song in his place. the prooftext cited to bolster the argument is from the end of the earth we hear songs, glory to the righteous one [mi-kenaf ha-ares zemirot shama nu sevi lasaddiq (isa 24:16. the angelic archon of the world (sar ha-olam) intercedes on behalf of the earth, master of the world! perform his will [sivyono] for this righteous one, but a voice from heaven (bat qol) responds by citing the continuation within mem/ returning forward 149 of the verse, it is a mystery to me, it is a mystery to me (razi li razi li. according to the rabbinic homilist, these words herald that hezeki

two reasons are given, although i think it possible to view them as two versions of one explanation. the first reason is related to the vision in ezekiel (9:4 6) where the men who groan and moan because of the abominations committed against god in jerusalem are marked on their foreheads by the man clothed in linen with the writing case at his waist. the individuals so inscribed are instructed by the angelic man to slay all those who are guilty. compliant with the biblical text, the mark (tau) empowers the faithful so that they may participate in the dispensation of divine judgment. the second interpretation attested in zohar, by contrast, is based on a homily transmitted in the babylonian talmud in the name of r. aha ben hanina.25 the narrative about god s punishing the jerusalemites in t

sts that schelling s term der engel des angesichts is from luther s translation of the bible and refers to the messengers that bring one to a mediating face to face [angesicht zu angesicht] with the all-consuming fire of the godhead. this explanation does not exclude the etymology i have suggested. 243. see the instructive comments of corbin, paradoxe, p. 154. notably, a similar interpretation of the angelic epiphany is offered by swedenborg, arcana coelestia, 9:108, no. 6831. swedenborg may have served as schelling s immediate source, but it must be pointed out that the interpretation of jesus, the divine human (divinum humanum, as the angelic grand man (maximus homo) is itself reminiscent of the kabbalistic notion of the anthropomorphic form of the glorious angel or angelic glory. see re

or the word this [zo t] alludes to the blessing [berakhah, which is the torah, and this is the covenant [berit, as it is written this is my covenant [zo t beriti (isa 59:21. 258. david ben yehudah he-hasid, sefer ha-gevul, ms jtsa mic. 2197, fol. 25b. 259. in zohar 2:51a, the verse be-zo t yavo aharon el ha-qodesh (lev 16:3) is cited to anchor the idea that the way to approach the king is through the angelic mediator, sheliha de-malkka be-kholla, the angel of the king in all things. this angelic being, also designated by the technical terms angel of god, mal akh ha-elohim (gen 31:11; exod 14:19, judges 6:20, 13:9; 2 sam 14:20, and guardian of israel, shomer yisra el (ps 121:4, refers symbolically to shekhinah, the symbolic referent of the pronoun zo t. while there is nothing explicit or im

akh ha-elohim (gen 31:11; exod 14:19, judges 6:20, 13:9; 2 sam 14:20, and guardian of israel, shomer yisra el (ps 121:4, refers symbolically to shekhinah, the symbolic referent of the pronoun zo t. while there is nothing explicit or implicit in this passage to justify positioning the divine presence in the corona of the phallus, it seems to me nevertheless reasonable to presume that the gender of the angelic glory, which is the glorious angel, is masculine. 260. shalom dovber schneersohn, quntres u-ma ayan, p. 113. 261. for a more detailed exploration of this theme, see wolfson, re/membering, pp. 224 226; idem, cut that binds, pp. 103 106. 228 notes to pages 103 106 262. ricchi, yosher levav, 15a. 263. ibid. 264. ma arekhet ha-elohut, ch. 7, 82b. 265. for an elaboration of the philosophica

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

f in invocation. allow the sight of this exteriorized shadow demon and solar angel to unite within yourself, thus embarking clearly on the path of cain -note by fra. akhtya commentary to the rite of azal'ucel by michael ford with regard to 'an invocation to the holy guardian angel, the spirit of the adversary who resides in darkness and light, azal'ucel, the system employed is one of summoning up the angelic and daemonic spirit within the self- the "true will" by means of a mask of luciferian witchcraft. the very methods themselves are contained in the calling of the four directions- each a component of higher illumination of self; which is combined with the bestial/demonic with the angelic. this is the center of balance which was often deemed necessary in the workings of abramelin magick;

rth is the direction of not only cain as the lord of horsemen, but also of set-heh the adversary. set is the egyptian god of chaos, storms and darkness. the isolator, set is the adversarial god of change, strength and sufficiency through the will. set is the mask of azazel, the lord of flame. within witchcraft cain is considered the offspring of samael and lilith, thus being the same as baphomet. the angelic/demon higher spirit of cain is azal'ucel, which is reflected in this very rite of self-empowerment. it is through set that all upon the luciferian path pass through, in the skin of cain or otherwise. west- a calling to leviathan, the dragon essence which is immortal, or eternal. the encircling of leviathan is a will directed focus of the individuals being or "i" announcing the forced a

demonstration in ones personal life. luciferian transference the sigil of calling by michael w. ford 2001 lucifer sigil by shemyaza. the isolate self, independent and awakened from the fall: lucifer is regarded as the bringer of light, knowledge and perception. reason and insight born from experience, this is the essence of the fallen archon. the higher essence of saturn, lucifer is the union of the angelic with the demonic, the daemon eternal. while the work of the sabbatic path is one of the self being cloaked in darkness and shadow, the initiate within illuminates a light brighter than any star. this is the very essence of lucifer, the promethean fire of independence and willed self perception. this sigil, in it s own unity is the fire of the black flame, the fulgurous flash from which

as the holy guardian angel of initiatic guide. even when one works in the dark light of saturn, or more infernal planes and regions, one must be guided by his or her initiatic angel, the holy guardian angel..algol may encompass the higher and lower octave, the isolated god of storms, desert and chaos. the algol sigil is a mirror for the magician to project through..the higher octave of saturn is the angelic sphere or higher consciousness. let this light strengthen your being accordingly. listen well to your instincts. 18 the body of shadow..the shadow is developed by the antinomian work of the book of cain 19 and specifically yatuk dinoih, nox umbra and further exploration of azothoz. one may meditate on the darkness of being and how this current of the algol pentagram may come into being

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

t add that it is of the utmost importance that the student be balanced emotionally, mentally and physically before undertaking any magical work. when one attains the level of 5=6 (adeptus minor, s/he begins the inner order work. enochian study, ritual and research become one of the primary pursuits. enochian material in the golden dawn consists of the four watchtower tablets, the tablet of union, the angelic calls and enochian chess. in reality this is just the beginning and only an introduction to the system. we must remember that when regardie published the gd in 1940, he had left the hermes temple at the level of zelator adeptus minor (z.a.m. what is written in his book represents the course of study in that sub-grade, and no more. regardie himself was aware that he had not been given t

8, 1581, through the efforts of dr. john dee and edward kelley (sometimes spelled kelly. dee was the court astrologer of queen elizabeth i of england, and kelley was his partner. a clairvoyant, kelley acted as the channel of communication between dee and various angelic entities. kelley made contact with these entities by skrying with a crystal, or shewstone. dee carefully recorded the results of the angelic communications in a series of diaries which are now in the british library (sloane 3188, 3189, 3191, 3677 and 3678. on perusing these manuscripts, it becomes evident that a new language, with a rudimentary grammar, developed over the years of their communicating. this language was apparently passed on by angelic entities. occultists dubbed this language enochian, because the dictating

o mighty ones, send forth ye powers and blessings through the holy seal of truth so that i might benefit from your virtues and partake in the divine light" stand in the form of a cross and contemplate the forces of light. bring down the divine white brilliance (do this according to the lvx formulae in appendix f, and say "0 great seal of truth and mystery, send forth thy current of power through the angelic forces which thy represent. i charge thee to guard my sphere and keep me from evil and the unbalanced forces so that they do not penetrate my abode of mysteries. inspire and sanctify me that i may direct your vortex of strength to"(do signs of the 5=6 grade, or above) note: at this point the main part of the ceremony which the seal has helped direct is then performed. 28 29 2 the twelv

irit, which govern all creatures on the earth (both visible and invisible. they are carried on the twelve banners (dee mss) these are, of course, the twelve holy names which are derived from the three holy names of each tablet. these names are then arranged according to the diagram of the shewbread, as given in the 1=10 ritual of zelator, which shows the associated astrological correspondences of the angelic kings and tribes of israel (see figure 17 "the call of the 30 aethyrs summons the 91 princes and the spiritual governors unto whom the earth is delivered as a 34 portion. they bring in and depose kings and all governments upon the earth and they vary the nature of things with the variation of every movement. unto them, the providence of the eternal judgement is already opened. they are

hese archangels are from the world of briah, the angels from the world of yetzirah with the 30 aethyrs, and their governors from assiah. these assignations will be discussed in depth later. from the mathers lecture on the "zodiac signs and the twelve tribes of israel" one is able to establish the functions of the three holy names of each tablet as shown in the diagram of the shewbread (figure 17. the angelic names are kings who rule the 30 aethyrs and the 12 tribes. ethese kings are not to be confused with the kings of the watchtower squares eds. holy name aozpi tribe gad sign aries angelic name olpaged "of gad, jacob says 'gad, a troop shall overcome him: but he shall overcome at the last' moses says 'blessed be he that enlargeth gad: he dwelleth as a lion, and teareth the arm with the cr

s applied to the macrocosm and microcosm in the dee manuscript, liber scientiae auxilii et victoriae ierrestris, is a very elaborate scheme for using the governors of the tablets. an association with various countries is laid out. this is for the known world of the 16th century. some scholars 52 have referred to this as proof positive that whatever spirits existed were in kelley's imagination. if the angelic hosts had given modern names for the countries, the scholars might have been satisfied. however, looking at this from a practical viewpoint, one could imagine the spirits trying to explain the various names associated with america. one would have to consider that, at the time, this vast continent had a multitude of names, depending on which indian tribe one belonged to. the argument th

endix f eds. 8. rise up through the pyramid. do a banishing ritual (see appendix d. 129 4 the holy table during my investigations of the golden dawn papers of the whare ra temple in new zealand and others, i have seen no mention, implied or otherwise, of the use of the holy table. the table (see figure 89) was used as a miniature altar on which the shewstone or crystal was placed. dee was told by the angelic entities to place a small seal dei aemeth under each table leg and then place a red cloth over the table (and over the center seal dei aemeth, which had the names of the angels of the perimeter in yellow. the actual construction of the holy table has its roots in the heptarchia mystica and in the angels of the bonorum. there are two versions of the holy table given in the dee manuscrip

d consider "evil" this manuscript is not a true rendition, as dee would never have allowed it. i would point out, however, that a number of the names on the seal dei aemeth also have the same distinction if we can trust the works of agrippa (some of the names of the "sons of the sons of light" being one such example) while others do not consider them so. the definition of good and evil, as far as the angelic entities goes, seems to depend entirely on the author of the text one is reading. most if not all of the names given in the seven tablets can be found in old grimoires, such as black magic and pacts by waite, dictionary of angels by gustav davidson, and dictionary of demons by fred gettings. these three books contain bibliographies which contain more than enough material to do research

upon close inspection, you will find that there are a number of different planetary considerations in each tablet, and that no one entity governs them. the rudd manuscripts were frequently used by the golden dawn, and i first became aware of the enochian section of ms. 6482 through my old mentor jack taylor. he had felkin's copy, though it was incomplete (not having the names and explanations of the angelic hierarchies for each tablet included with the tablets, as the rudd manuscripts have. a notation on it showed that it was copied from westcott's copy. 136 the following important characters letters of the angelic or enochian alphabet are attributed to the seven rulers in the twelve signs and the sixteen figures in geomancy. 137 one section of the rudd manuscripts that was used on an uno

e ra course, but part of something taylor especially created for us. this is mainly full ceremonial work, or ritual work taken to its optimum level. it has been included, or should i say adopted, by members of our own thoth-hermes temple, though i feel it may be too long-winded for some. the dee manuscripts insisted that a special ring be worn when doing crystal work and the like (see figure 106. the angelic entity known as michael says of it "after this sort the ring must be. note it. i will reveal thee this ring which was revealed since the death of solomon with whom i was present. i was present with him in strength and mercy. lo this is it. this is it wherewith all miracles and divine works and wonders were wrought by solomon. this is it which i have revealed unto thee. this is it which

rocedure so far. n. see l. o. let the shewstone give further information. p. see l. q. evaluation of information given. r. further questions, or a different method of approach in the astral. s. see l. t. final analysis of session is made. u. advice sort (where necessary. v. decision is made on what to do with the results of session. w. close of session banishing ritual, etc. 151 tablet of nalvage the angelic entity nalvage first appeared to kelley in the crystal in cracow, on april 10, 1584. the description of him, in the dee manuscripts, is as follows "he hath a gown of white silk, with a cape with three pendants with tassels on the end of them, all green; it is fur, white and seemeth to shine, with a wavering glittering. on his head is nothing, he hath no beard. his physiognomy is like t

as follows "1. its substance is attributed to god the father. 2. the first circular mover, the circumference, god the son, the finger of the father, and mover of all things. 3. the order and knitting together of the parts in their due and perfect proportion, god the holy ghost. lo in the beginning and end of all things" this statement shows that the tablet is the actual tool or binding factor for the angelic hierarchies under their functions. this is shown by nalvage when he said "lo it (the round tablet) is divided into four parts; whereof two are dignified; one not yet dignified but shall be; the other without glory or dignification" 152 to understand how the tablet is formed we will look at the first portion of the tablet, where the letters are: 153 you will note that the corner is made

power in motion" now that the messages of the four tablets have been spelt out, and their structure briefly explained, we now refer back to the original manuscript. nalvage points to the first line in the first section of the tablet and gives the name "gaudim" which means "joy" then names the next "presentia (present) and "laudantes" or "triumphantes (those who praise. this states the offices of the angelic group of the round tablet for the first section or small tablet. the top line of zdi (pronounced zode) are the names of the angelic choir who administer joy. the next line of ioa is the "angelic choir who are with us, when called, and fill us with their power" the third line is rzm "those who praise" the second section of the tablet has ias as "those of power" dog is the "choir of moti

erature, though their functions are quite explicit and can be linked from this aspect to other angelic choirs. 155 lang ministrantes (those who minister) sach confirmantes (those who confirm) urch confundantes (those who confound) lvas laudantes (those who praise) it is obvious from the structure of this table that we are dealing with things on a large scale and not for petty invocations. some of the angelic entities mentioned here seem to fit into rabbinical hebrew literature. for example, in odeberg's book enoch three, he cites the ministering angels as having three subdivisions, though there is no doubt that these four angelic entities are in fact analogous with the "four presences" given in the book of enoch, and are not to be confused with the "four watchers (for a golden dawn explana

the concern of man as a whole, which not only includes help but also retribution. the section of odeberg's book appears to me identical with the lesser hecaloth text of hebrew literature (though this is not named as such. the angelology section is of particular interest in opening up further doors to obscure aspects of enochian literature. because of the magnitude or loftiness of the functions of the angelic entities in the tablet of nalvage, the use of this tablet should be limited to large-scale events that effect countries or things on a global level. one petitions the various angelic choir one wishes to call, to try and alter them. my suggestions for coloring this tablet are to use a white background with black lettering, since the original tablet was transparent, as kelley saw it. i d

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

opening the opening vibration that activates the link to the second order is its divine name "rose rubea et aurea crucie which is then transmitted to the individual by touching the rose cross. this also equates to establishing the link to the second order through the vault by way of the lightning flash. with the word "elohim gibor" is the second vibration, which summons the archangel khamael and the angelic choir of the seraphim to assist with the ceremony. the secret number 20, refers to the gematria of the second vibration "elohim gibor" and also stands for the 20 princes of the enochian tablet of union, a complete synthesis of spirit on the enochian level. these are linked to the 64 kerubic emblems (the 16 subdivisions of each elemental tablet) 64=dyn justice--a title of geburah. both

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