Michael Wynn's Occult Reference Library
THE CEREMONY,THE CEREMONIES

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ose, cup, paten of bread and salt and the lamp from the altar, leaving the cross and triangle only) hierophant "fraters and sorors of the golden dawn of the outer in the temple of isis mighty mother, i have recieved a dispensation from the chiefs of the second order to duly admit_ to the grade of neophyte. honored hegemon, instruct the candidate to hold himself/herself/themselves in readiness for the ceremony of his/her/their admission, and superintend his/her/their preparation (hegemon salutes hierophant and prepares candidates as follows. the candidate is hoodwinked and a rope is tied thrice around the waist outside of the temple. the candidate is then placed into position on their knees blindfolded and thrice bound) 29 hegemon (hegemon approaches them "child/children of earth, arise and

nt, hear ye all that i proclaim that_ who will hereafter be known to by the motto_ has been admitted in due form to the neophyte grade of the hermetic order of the golden dawn in the outer in the temple of isis mighty mother" 37 hierophant "very honored hiereus, i delegate you to pronouncing a short address to our frater/soror(s) on his/her/their admission" hiereus "as you have now passed through the ceremony of your admission, allow me to congratulate you on being admitted as a member of this ancient and honorable order whose professed object and end is the practical study of occult science. let me therefore advise you to remember this day as marked one in your existence and to adopt and cultivate a mental condition worthy of this order. to this end, let me first earnestly recommend that

f air (smells the rose; to feel the warmth of the sacred fire (spreads hands over lamp; to eat with me this bread and salt as types of earth (breaks bread, dips it in the salt, and eat; and to drink with me this wine, the consecrated symbol of water (makes a cross with the wine and drinks it (after the hierophant, the new neophytes do the same. all other members may partake of the eucharist after the ceremony is complete) kerux (comes last and finishes the wine, inverts the cup "it is finished (hierophant goes back to his throne after the eucharist) hierophant (knocks "tetelestai" hiereus (knocks) hegemon (knocks) 40 hierophant (knocks "khabs" hiereus (knocks "am" hegemon (knocks "pekht" hiereus (knocks "konx" hegemon (knocks "om" hierophant (knocks "pax" hegemon (knocks "light" hierophant

scheme of the sephira of malkuth, the bottom sephira of the qabalistic tree of life. the hierophant is responsible for bringing in the divine white brilliance, the infinite divine light into the temple. the hierophant brings this light forth where it eventually finds a home on the altar. the symbols that are placed upon the altar have the divine supernal light brought into them and at the end of the ceremony it is drawn back out and sent back to the infinite godhead. resting on top of the cubical altar of the universe is the symbol of the golden dawn, the cross and triangle. it is in the cross and triangle that we see the powers, energies and forces coming into manifestation from the infinite divine light. this is concentrated, infused and exemplified in 44 the white triangle of the super

the great cat, who slays the evil serpent, apophis. last of the symbols of the 17th chapter is the adoration of the creator in his bark, and the uniting of the purified soul with its maker. the 125th chapter is called' the hall of the two truths, and of separating a person from his sins when he has been made to see the faces of the gods' it opens with a solemn adoration of the lords of truth and the ceremony of passing by the fortytwo assessors of the dead, represented by seated figures. then comes the weighing of the soul, and the mystical naming of various parts of the hall, the naming of which is insisted on by the various guardians, and is similar to the mystic circumambulation of the neophyte in the path of darkness in the 0=0 when he has to name the guardians of the gates of the eas

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ony of admission (the candidate is not to be told the name of the order until his admission) hiero (knocks) fraters and sorors of the order of the golden dawn in the outer, i have received a dispensation from the greatly honoured chiefs of the second order to admit (name of aspirant) to the grade of neophyte honoured hegemon instruct (name of aspirant) to hold himself(or herself) in readiness for the ceremony of his (or her) admission and superintend his (or her) preparation. heg: removes his chair from between the pillars, salutes hierophant, quits temple and prepares candidate as follows: the candidate is hoodwinked and a rope tied thrice around the waist. kerux: moves to temple entrance. heg: leads candidates to temple entrance. heg: child of earth, arise and enter the path of darkness

es, unless he or they are in possession of the password for the time being. nor yet with any member who has resigned, demitted or been expelled, and i undertake to maintain a kind and benevolent relation with all the fraters and sorors of the order. i furthermore promise and swear that i will keep any information relative to this order, which may have become known to me prior to the completion of the ceremony of my admission and i also pledge myself to divulge nothing whatsoever concerning this order to the outside world in case either of my resignation, demission or expulsion therefrom, after the completion of my admission. i will not seek to obtain any ritual or lecture pertaining to the order without due authorization from the praemonstrator of my temple, nor will i possess any ritual o

of those who desire only a superficial knowledge thereof. i will not suffer myself to be hypnotized, or mesmerized, nor will i place myself in such a passive state that any uninitiated person, power, or being may cause me to lose control of my thoughts, words or actions. neither will i use my occult powers for any evil purposes and i further promise to persevere with firmness and courage through the ceremony of my admission, and these points i generally and severally, upon this sacred and sublime symbol swear to observe without evasion, equivocation, or mental reservation of any kind whatsoever; under the no less penalty on the violation of any or either of them of being expelled from this order, as a wilfully perjured wretch, void of ah moral worth, and unfit for the society of all right

onoured hierophant hear all ye that i proclaim that (name of aspirant) who will hereafter be known unto you by the motto xyz, has been admitted in due form to the neophyte grade of the order of the golden dawn in the outer. all clap hands. hiero: very honoured hiereus, i delegate to you the duty of pronouncing a short address to our frater on his admission. hiereus: as you have now passed through the ceremony of your admission, allow me to congratulate you on being admitted a member of this ancient and honourable order, whose professed object and end is the practical study of occult science. let me therefore advise you to remember this day as a marked one in your existence and to adopt and cultivate a mental condition worthy of this order. to this end let me first earnestly recommend you n

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ussaus meklenb. volkssagen no. 5; in liscli meklenb. jahrb. 2, 133 it is spelt wavxl, and a note is made, that on the elbe they say//it'i wod, i.e. froho, lord; conf. infra, fru gane and fru gaiiden in the' wutende heer* by miinchhaiisen in bragur vi. 1, 21 34. wodan. 157 vulle kruken un sangen hat liei, upen holte wiisst (grows) manigerlei: liei is nig barn un wert nig old. wdld, ivdld, wdld! if the ceremony be omitted, the next year will bring bad crops of hay and corn. probably, beside the libation, there was corn left standing for the venerated being, as the fourth line gives us to understand' full crocks and shocks hath he; and the second strophe may have brought in his horse' heaven's giant knows wiiat happens, ever he down from heaven sees' accords with the old belief in wuotan's ch

d drum; but the foe draws nigh with maces and staves, and will hang up hermen (see suppl. it is not impossible that in these rude words, which have travelled down the long tradition of centuries, are preserved the fragments of a lay that was first heard when charles destroyed the irmensul. they cannot so well be interpreted of the elder arminius and the eomans^ the striking and the staves suggest the ceremony of carrying out the summer. in a part of hesse that lies on the werra, is a village named ermschwerd, which in early documents is called ermeswerder, armeswerd* ermencsioerde (dronke's trad. fuld. p. 123, ermcneswcrethe (vita meinwerci an. 1022. leibn. 1, 551= irmineswerid, insula irmini, as other gods have their isles or eas. this interpretation seems placed beyond a doubt by other s

3 8 INITIATION CEREMONY

uters. to netzach the gharab zereq or ravens of death, dispersing all things. to hod the samael or deceivers, to yesod the gamaliel or obscene. and the shell of malkuth is lilith the evil woman. but these have also many other appellations. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 31st path. you will now quit the temple for a short time, and on your return the ceremony of your passage of the 30th path will take place. temple officers part ii hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar: 2 blue tapers gre

mbols allotted to each geomantic figure. these are derived from them by drawing lines to the points composing them, so as to form mathematical figures therefrom. a mss. lecture on geomancy is circulated among the members of practicus grade. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 30th path. you will now quit the temple for a short time and on your return the ceremony of your reception into the grade of practicus will take place. temple officers part iii hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar: red

r, mercury and salt. heg: leads theoricus to tablet in the north. heg: the tablet before you represents the symbol the planets resumed in a mercurial figure. in gradual descent we obtain luna, mars, sol, venus, and below saturn and jupiter, right and left. heg: places theoricus in a seat in west facing hierophant and returns to his own place. hiero: i now congratulate you on having passed through the ceremony of the grade of practicus and in recognition thereof i confer upon you the mystic title of monokeros de astris which means the unicorn of the stars, and i give you the symbol of mayim which is the hebrew name for water. take your seat in the south (knocks) in the name of elohim tzabaoth i now declare that you have been duly advanced to the grade of practicus, and lord (lady) of the 30

4 7 INITIATION CEREMONY

from the geomantic figures, is to take those formed by the figures under the planet required and place them at the opposite ends of a wheel of 8 radii as shown. a versicle suitable to the matter is then written within the double circle. hiero: i have much pleasure in now conferring upon you the title of lord (lady) of the 29th path. you will now quit the temple for a short time and on your return the ceremony of your passage of the 28th path will take place. part ii temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar 2 red tapers 4 sid

are the geomantic figures arranged according to their planetary attribution, in the tree of life. you will note that saturn represents the three supernal sephiroth summed up in binah. while caput and cauda draconis are referred to malkuth. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 28th path. you will now quit the temple for a short time, and on your return the ceremony of your passage of the 27th path will take place. part iii temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar 2 red tapers calv

e are the ox and the ass, the aggareth, the daughter of machalath. at the north west angle are the scorpion and asimon the unnamed one, and nehemah. and at the south west are the lion and the horse, the younger lilith, the wife of asmodai. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 27th path. you will now quit the temple for a short time, and on your return the ceremony of your reception in the grade of philosophus will take place. part iv temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar 3 red

00 knots, the number of the holy letter shin and of the name ruach elohim and it stood upon the 12 oxen, answering to the 12 stars of the crown of aima, the great mother. it is the synthesis of binah, containing the waters of creation. heg: places candidate in a seat in west facing hierophant. hiero: returns to place. hiero: i now congratulate you, honoured frater (soror) on having passed through the ceremony of philosophus and in recognition thereof, i confer upon you the mystic title of pharos illuminans, which means the illuminating tower of light and i give you the symbol of asch, which is the hebrew word for fire. and as having attained at length unto the highest grade of the first order, and being as it were, the connecting link with the second order, i further confer upon you the ti

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

the cascading energies in a specific direction, perhaps towards a person who is ill or in need of magical strength. release is the key at this stage. this release may take the form of a final shout, a leap, or words. as you extinguish your candle of need, you may shout: it is free, the power is mine! or, at the point of release, you may throw your extended hands wide in an arc above your head. if the ceremony is formal and you are using an athame, you can at this moment bring it in front of you to mark the invisible cutting of the knot holding the power. pull your visualised or actual knots tight, cut them, leap into the air, shouting: the power is free! or it is done! sometimes there is just a sudden stillness, as the power leaves. afterwards, you need to ground the energies by sitting or

everywhere and can be quite dangerous) add your incense gradually, about half a teaspoon at a time, once the charcoal block in the censer is glowing but not releasing sparks. with practice, you will learn to add the right quantity to ensure a steady but not choking stream of smoke as part of the ritual. many practitioners prefer to light it beforehand and just add a teaspoon of incense as part of the ceremony or spell when they need a billow of fragrance. incenses with a greater proportion of resin and gum will last longer- hence the popularity of frankincense in religious ceremonies. when working in a group, you can ask one person to top up the censer if necessary during a long rite. if you are alone, make this part of your increasing power actions in a private ritual. practise using non

ly the same. each is set in its own quarter of the circle and used to charge the focus of the ritual with power. they can also be used for empowering and cleansing your ritual tools. if you make your own candles or incense for your rituals, you can endow energies by chanting the purpose for which they are being made. some practitioners prepare their ritual substances the day or the evening before the ceremony, at the right planetary or angelic hour for its purpose. but you do not need to do this- the days of apprentices and long hours devoted to a single ritual are gone and even the most complex ceremony need take no more than an hour, many much less. salt salt rituals are among the oldest forms of magick and salt can form the focus of magick for health and prosperity ceremonies as well as

cleanse them after a formal ritual or when their energies seem depleted. if the ritual is important or arduous, you can recharge the tools before each use, but usually this is not necessary, as the cleansing from a previous ritual will automatically restore the energies. however, as you polish your candlesticks or athame before putting them on the altar, you may wish to focus on the intention of the ceremony and visualise light entering the tools. charging with power you can charge your tools separately as you obtain them. alternatively, group them together on a table before their first use in ritual and create a circle of light around them with small purple candles at the eight main compass points (north, north-east, etc. start at the north candle and end with the northwest candle* first

ck has to conform to the needs and customs of the modern world, and so witches today often do not fast for 24 hours or abstain from sex for the same period. but you should try to slow your activities down in the hours before a formal ceremony, eat only a light meal and turn off all phones, faxes and computers if you are working from home. make sure you have all the basic tools and ingredients for the ceremony and that the room is ready. about an hour before the ritual, prepare yourself, by having a bath in which a sprinkling of sacred salt and a few drops of cleansing oils, such as pine or eucalyptus, have been added. light purple or pink candles in the bathroom and allow all your daily concerns to flow out of your body into the water, to be transformed by the candlelight. when you are rea

rebirth to-[name the town] and its inhabitants* now cast the circle around the elemental candles, with your wand, starting from the north in a single unbroken movement, visualising as you do a stream of light emanating from it that encloses you above, around and beneath (if you are working with a group, they can stand or sit within a circle while you cast around them. this is better than slowing the ceremony by having people entering the circle separately after it is cast and then having to close the circle after each one) say: i cast this circle of light, of power and of protection. may the circle that is cast always be unbroken. bless my workings this night [or day, o mother and father of rebirth and renewal, unified and yet two, and all that is and has been and shall be, creative spiri

ing tree or in a large plant of lavender or basil. there are many other things you can add to a formal ritual, for example, ringing the bell or drawing pentagrams. in this ritual, you could also have passed the elemental tools over the clay to give it additional power. ceremonies are really a glorious mix and match and this is just a sample of how you can combine the tools and the forms to create the ceremony you want. you may like to record in your book of shadows those rituals that work well and others that did not seem so potent, together with any reasons why you think this is so. in time, you will develop perhaps three or four basic ritual 'templates' for coven or personal work, and with practice the preparations and stages will become almost automatic. as your energies ever more creat

altar in advance, if you can* choose candles for the altar, to mark the quadrants of the circle and to represent people. check they are the right colour. choose elemental candles* inscribe your candles* anoint your candles* choose your associated symbols that will act as a focus for the spell* choose your elemental tools* choose your herbs. decide if you are going to empower them before or during the ceremony and write down the words if necessary. make any sachets or poppets you intend to use* choose your oils* choose your incenses* choose your crystals* choose your ritual substances* consecrate the ritual substances. the ceremony* cast your circle* invoke the elements and angels* focus on the symbol of the spell and declare your intentions* endow the symbol with magical energies, chanting

ABRAMELIN2

mars; venus and friday (freya's day, after freya, the scandinavian goddess, etc. 25 et jusqua ceguil tremonte son jour dure jusqua cequil se leve derechef. 26 this is the initiated rosicrucian teaching, which is very different to that of the outer and uninitiated world. 27 this is the great point to be studied in all magical operations soever, and unless the whole heart and soul and faith go with the ceremony, there can be no reliable result produced. 28 the title of the eleventh chapter of the second book is: concerning the selection of the place. 29 meaning in the case where the aspirant unto the sacred magic is a servant actually then serving a master. 30 the object of most of these instructions is of course to keep the astral sphere of the aspirant free from evil influences, and accust

ADEPTUS MINOR INITIATION

e top of 17 the door was inscribed in large letters 'post cxx annos patebo' meaning, after a hundred and twenty years i shall open, with the year of our lord under, 1484. frater n.n. and those with him then cleared away the rest of the brickwork, but let it remain that night unopened as they wished first to consult the rota" third "you will now quit the portal for a short time, and on your return the ceremony of opening the tomb will be proceeded with. take with you this wand and crux ansata (hands it to him) which will ensure your re-admission (aspirant goes out, carrying the wand and crux of chief adept) second point (preparation of tomb. chief adept lies in full regalia in the pastos representing frater c.r.c. on his breast is the rose cross lamen suspended from the double phoenix colla

ist of the second's right hand while making with the left hand the sign of silence "the sign and password has already been received. finally, you must understand that you are never permitted to say to anyone even as a member of the outer order that you are a rosicrucian. let the pastos be replaced within the vault (the adepti replaces pastos as before and all resumes places as in the beginning of the ceremony. the aspirant is allowed to robe and the sash of the grade is bestowed) closing (chief adept knocks. all rise) chief: knocks. second: knocks. third: knocks. chief: knocks. third: knocks. second: knocks. second "roseae rubeae" third "et aureae cruces" chief "very honored fraters and sorors, assist me to close the tomb of the adepti. associate adeptus minor, how many princes did darius

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

s and purples are the colours which stand out as light against an obsolescent and indeterminate background. and thus i carry on my daily life, using every moment of time in constant self-admonition to attend to jupiter. the mind quickly responds to this training; it very soon automatically rejects as unreal anything which is not jupiter. everything else escapes notice. and when the time comes for the ceremony of invocation which i have been consistently preparing with all devotion and assiduity, i am quickly inflamed. i am attuned to jupiter, i am pervaded by jupiter, i am absorbed by jupiter, i am caught up into the heaven of jupiter and wield his thunderbolts. hebe and ganymedes bring me wine; the queen of the gods is throned at my side, and for my playmates are the fairest maidens of th

ALEISTER CROWLEY ACROSS THE GULF

to life. then they stripped me of my robes, and lashed me with fine twigs of virgin hazel, until my blood ran from me into the pool. but the surface of the silver swallowed up the blood by some mysterious energy; and they took this to be a sign of acceptance. so then they clothed me in the right robes of a priestess of the veiled one; and they put a silver sistron in my hand, and bade me perform the ceremony of adoration. this i page 10 gulf.txt did, and the veil of the goddess glittered in the darkness- for night had fallen by this- with a strange starry light. thereby it was known that i was indeed chosen aright. so last of all they took me to the banqueting-house and set me on the high throne. one by one the priests came by and kissed my lips: one by one the priestesses came by, and ga

eived its import. for since the veil flamed always at my assumption, it was sure that i was in sympathy with that holy veiled one. if i were troubled, and knew not why; if my long peace were stirred- why then, so she "as above, so beneath" for even as i, being man, sought to grasp godhead and crush it in my arms, so she, the pure essence, sought to manifest in form by love. yet i dared not repeat the ceremony at midnight. instead i lay prone, my arms outstretched in shame and pain, on the steps at her feet. and lo! the veil flamed. then i knew that she too blamed herself alike for her ardour and for her abstinence. thus seven days i lay, never stirring; and all that time the veil flamed subtly and softly, a steady bluish glow page 15 gulf.txt changing to green as my thought changed from me

set back unto the wall. it was of lapis-lazuli and amber, it was inlaid with emerald and ruby. mirrors of polished gold, of gold burnished with dried poison of asps, so that the slaves who worked upon it might die. for, it being unlawful for those mirrors to have ever reflected any mortal countenance, the slaves were both blinded and veiled; yet even so, it were best that they should die. at last the ceremony began. with splendid words, with words that shone lime flames, did i consecrate all that were there present, even the whole city of thebai. and i made the salutation unto the attendant gods, very forcibly, so that they responded with echoes of my adoration. and osiris accepted mine adoration with gladness as i journeyed about at the four quarters of the temple. now cometh the mysterio

ndeed with a soft kiss she waked me, for in this art there is aright moment to sleep, and another to waken: which she was well skilled to divine. i rose then- she flitted away like a bird- an robed myself; and, seeking my host, went forth with him to the temple of isis. now their ritual (it appeared) differed in one point from that to which i was accustomed. thus, it was not death to intrude upon the ceremony save only for the profane. priests of a certain rank of initiation might if they pleased behold it. i, therefore, wishing to see again that marvellous glowing of the veil, disclosed a sufficient sign to the high priest. thereat was he mightily amazed; and, from the foot judging hercules, began to think that i might be some sacred envoy to inspector from the gods themselves. this i all

ody with their blood. then too i sealed up his body with eight seals; and the ninth seal was mine own, the centre of my godhead. then he rose slowly and staggeringly as i uttered the dreadful words: a ka dua tuf ur biu bi aa chefu dudu ner af an nuteru! then i touched him with my wand and he rose into full power of his being; and we entered in, and for the last time did he perform (though silent) the ceremony. at whose end he lay shrivelled and collapsed, shrunken like an old wineskin; yet his blood availed me nothing. i was icier than before. yet now page 29 gulf.txt indeed was i osiris, for i sent out flames of cold gray glory from my skin, and mine eyes were rigid with ecstasy. yea, by osiris himself, i swear it! even as the eyes of all living men revolve ceaselessly, so were mine fixed

of osiris in thebai. but in the morning we rose and loathed each other, our mouths awry, our tongues hanging loose from their corners like thirsty dogs, our eyes blinking in agony from the torture of daylight, our limbs sticky with stale sweat. therefore we rose and saluted each other in the dignity of our high offices; and we departed one from the other, and purified ourselves. then i went unto the ceremony of osiris, and for the last time the shameful farce was played. but in my heart i vowed secretly to cleanse the temple of its chicanery and folly. therefore at the end of the ceremony did i perform a mighty banishing, a banishing of all things mortal and immortal, even from nuit that circleth infinite space unto hadit the core of things; from amoun that ruleth before all the gods unto

ALEISTER CROWLEY BOOK OF LIES

yal arch masons. in this chapter the author, in a sort of raging eloquence, bewails his impotence to express himself, or to induce others to follow into the light. in paragraph 1 he explains the sardonic laughter, for which he is justly celebrated, as being in reality the expression of this feeling. paragraph 2 is a reference to the obligation of an entered apprentice mason. paragraph 3 refers to the ceremony of exaltation in royal arch masonry. the initiate will be able to discover the most formidable secret of that degree concealed in the paragraph. paragraphs 4-6 express an anguish to which that of gethsemane and golgotha must appear like whitlows. in paragraph 7 the agony is broken up by the sardonic or cynical laughter to which we have previously alluded. and the final paragraph, in t

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

e "prayer of silence< the formula of the dagger is again unsuitable for either purpose, since the nature of the dagger is to criticise, to destroy, to disperse; and all true magical ceremonies tend to concentration. the dagger will therefore appear principally in the banishings, preliminary to the ceremony proper. the formula of the pantacle is again of no particular use; for the pantacle is inert. in fine, the formula of the wand is the only one with which we need more particularly concern ourselves< now in order to invoke any being, it is said by hermes trismegistus that the magi employ three methods. the first, for the

at of supplication. in this the crude objective theory is assumed as true. there is a god named a, whom you, b, proceed to petition, in exactly the same sense as a boy might ask his father for pocket-money. the second method involves a little more subtlety, inasmuch as the magician endeavours to harmonize himself with the nature of the god, and to a certain extent exalts himself, in the course of the ceremony; but the third method is the only one worthy of our consideration. this consists of a real identification of the magician and the god. note that to do this in perfection involves the attainment of a species of samadhi: and this fact alone suffices to link irrefragably magick with mysticism. let us describe the magical method of identification. the symbolic form of the god is first stu

sent facts in nature. it suggests itself that this "straightforward" system of magick was perhaps never really employed at all. one might maintain that the invocations which have come down to us are but the ruins of the temple of magick. the exorcisms might have been committed to writing for the purpose of memorising them, while it was forbidden to make any record of the really important parts of the ceremony. such details of ritual as we possess are meagre and unconvincing, and though much success has been attained in the quite conventional exoteric way both by frater perdurabo and by many of his colleagues, yet ceremonies of this character have always remained tedious and difficult. it has seemed as if the success were obtained almost in spite of the ceremony. in any case, they are the m

ax of the formula is in one sense before even the formulation of the yod. for the yod is the most divine aspect of the force- the remaining letters are but a solidification of the same thing. it must be understood that we are here speaking of the whole ceremony considered as a unity, not merely of that formula in which "yod" is the god invoked "he" the archangel, and so on. in order to understand the ceremony under this formula, we must take a more extended view of the functions of the four weapons than we have hitherto done. the formation of the "yod" is the formulation of the first creative force, of that father who is called "self-begotten, and unto whom it is said "thou has formulated thy father, and made fertile thy mother. the adding of the "he" to the "yod" is the marriage of that f

e lightning which flameth out of the east even 24 into the west. this is the gift of the wielding of the thunderbolt of zeus or indra, the god of air "lamed" is the oxgoad, the driving force; and it is also the balance, representing the truth and love of the magician. it is the loving care which he bestows upon perfecting his instruments, and the equilibration of that fierce force which initiates the ceremony<aeon of horus; they are indeed the key of the book of the law. no more can be said in this place than that aleph is harpocrates, bacchus diphues, the holy ghost, the "pure fool" or innocent babe who is also the wandering singer who impregnates the king's daughter with himself as her child; lamed is the king's daughter, sati

, the bull-roarer, the tom-tom, and even the violin, have all been used, as well as many others, of which the 69 most important is the bell<therion. most bells jar and repel, though this is used not so much for actual conjuration as to mark stages in the ceremony. of all these the tom-tom will be found to be the most generally useful. while on the subject of barbarous names of evocation we should not omit the utterance of certain supreme words which enshrine (alpha) the complete formula of the god invoked, or (beta) the whole ceremony. examples of the former kind are tetragrammaton, i.a.o, and abrahadabra. an example of the latter kind is the

s useless to deny it- to be knocked down by a demon of whose existence one was not really quite sure> to employ any device to secure the result. conjurations should be recited, not read<magus speaks and acts impromptu and extempore> and the entire ceremony should be so perfectly performed that one is hardly conscious of any effort of memory. the ceremony should be constructed with such logical fatality that a mistake is impossible<correspond to man's mental and sensory structure> the conscious ego of the magician is to be destroyed to be absorbed in that of the god whom he invokes, and the process should not interfere with the automation who is performing

one of the best methods of arousing the macrocosmic force in the circle. it should never be omitted unless there be some special reason against it. a particular tread seems appropriate to it. this tread should be light and stealthy, almost furtive, and yet very purposeful. it is the pace of the tiger who stalks the deer. the number of circumambulations should of course correspond to the nature of the ceremony. another important movement is the spiral, of which there are two principal forms, one inward, one outward. they can be performed in either direction; and, like the circumambulation, if performed deosil< they invoke- if widdershins< they banish<
ALEISTER CROWLEY MAGICK WITHOUT TEARS

marvellous lesson myself some years earlier. i had cut down a certain ritual of initiation to what i thought were the very barest bones, chiefly to make it easy to commit to memory. then came a candidate who was deaf- not merely "a little hard of hearing" his tympana were ruptured- and the question was how? all right for most of it; one could show him the words typed on slips. but during part of the ceremony he was hoodwinked; one was reduced to the deaf-and-dumb alphabet devised for such occasions. i am as clumsy and stupid at that as i am at most things, and lazy, infernally lazy, on top of that. well, when it came to the point, the communication of the words became abominably, intolerably tedious. and then! then i found that about two-thirds of my "absolutely essential" ritual was not

all leave it to them to do their share when the time comes. this "act of truth" is already a magical formula of infallible puissance; the man who is capable of so thinking and acting is far more likely to get what he wanted from the sacrifice- when at long last the camel appears on the premises- then he who, having ample means to carry out the whole operation without risk of failure, goes through the ceremony without ever having experienced a moment's anxiety about his ability to bring it to a successful conclusion. it think personally that the error lies in calculating. the injunction is "to buy the egg of a perfectly black hen without haggling" you have no means of judging what is written in their ledger; so..reason is a lie& all their words are skew-wise" al ii, 32. let me add that it i

ALEISTER CROWLEY THE LOST CONTINENT

impossible for slaves to understand free men. it is always a wonder to englishmen that a man should devote himself to unremitting toil for an ideal. he is called a crank, basely slandered, the lowest motives being without any reason assigned to his actions, mocked, persecuted, perhaps crucified. this is partly forgivable, as in england philanthropy is almost invariably the mask of vice and fraud. the ceremony of marriage* was simple, dignified, yet poignant. the lovers in the presence of their whole house, publicly embraced for the last time. their two children pressed them apart. elevating their hands in a crossed clasp they gave way, and the children passed through, preceding a most holy image which was borne by a priest and priestess between them. then they parted, and each was severall

children pressed them apart. elevating their hands in a crossed clasp they gave way, and the children passed through, preceding a most holy image which was borne by a priest and priestess between them. then they parted, and each was severally congratulated and embraced by any of the others who chose, and the priest and priestess then, exalting the image and setting it in a suitable shrine, closed the ceremony by the command "to work" and adding force to the same by their example. the education of the children was another important matter in which their ideas were wholly opposed to our own. it ceased altogether at the age of puberty, which was sometimes as early as six, never later than fourteen. were it so delayed, the delinquent was crowned in mockery with a square black cap, sometimes ta

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

es of the beast, we find that during the beginning of 1914, again at the end of that year, and finally between march 26 and may 30 of that year, he made three separate series of magical operations. the first two unconsciously, and the last one more or less consciously, toward the attainment of the grade of magus. as a result of these operations, he met a series of persons who acted as officers in the ceremony of his initiation. we are here only concerned with jeanne robert foster, nee jeanne julie ollivier. on july 8, 10, 13, 14, 23, sept. 12 (2 operations) sept. 16, magical operations were performed with the object of begetting a child. on sept. 23, this woman, who had taken the mystic name of soror hilarion, assisted the beast in obtaining the word of the equinox, this word being, so to

ALEISTER CROWLEY THE OTO GNOSTIC MASS

ed to the service of the great order. she is clothed in white, blue, and gold. she bears the sword from a red girdle, and the paten and hosts, or cakes of light. the deacon. he is clothed in white and yellow. he bears the book of the law. two children. they are clothed in white and black. one bears a pitcher of water and a cellar of salt, the other a censer of fire and a casket of perfume. iii of the ceremony of the introit the deacon, opening the door of the temple, admits the congregation and takes his stand between the small altar and the font (there should be a doorkeeper to attend to the admission) the deacon advances and bows before the open shrine where the graal is exalted. he kisses the book of the law three times, opens it, and places it upon the super-altar. he turns west. the d

have the uraeus serpent twined about it, and the cap of maintenance must match the scarlet of the robe. its texture should be velvet) be the serpent thy crown, o thou priest of the lord! kneeling, she takes the lance, between her open hands, and runs them up and down upon the shaft eleven times, very gently. be the lord present among us! all give the hailing sign. the people: so mote it be. iv of the ceremony of the opening of the veil the priest: thee therefore whom we adore we also invoke. by the power of the lifted lance! he raises the lance. all repeat hailing sign. a phrase of triumphant music. the priest takes the priestess by her right hand with his left, keeping the lance raised. i, priest and king, take thee, virgin pure without spot; i upraise thee; i lead thee to the east; i set

signified their intention, a whole cake of light, and a whole goblet of wine, have been prepared for each one. the deacon marshals them; they advance one by one to the altar. the children take the elements and offer them. the people communicate as did the priest, uttering the same words in an attitude of resurrection``there is no part of me that is not of the gods' the exceptions to this part of the ceremony are when it is of the nature of a celebration, in which case none but the priest communicate; or part of the ceremony of marriage, when none other, save the two to be married, partake; part of the ceremony of baptism, when only the child baptised partakes; and of confirmation at puberty, when only the persons confirmed partake. the sacrament may be reserved by the priest, for administ

aints' list instead of here. 12. a stage direction here in mtp`(all stand, head erect, eyes open' 13. according to a previous direction the priest already has the cup. 14``to, instead of``in, in i& be. 15. either a simple or qabalistic misspelling. probably should be dia. 16. according to a previous direction the priest already has his lance. 17``of a wedding in which none, instead of``or part of the ceremony of marriage, when none other, in mtp. notes on pronunciation this whole issue brings to mind the story of the japanese peasant who, mishearing the mantra``o the jewel in the lotus! amen' as``o the jewel in the latrine! amen, proceeded to sit and chant his mispronunciation until he realized nirvana. the point is that pronunciation is not a limiting factor, spiritually speaking; it does

ALEISTER CROWLEY THE QABALAH

he gods, a little while ago, there was an initiated formula which expressed these ideas to the wise. as these formulas are done with, it is of no consequence if i reveal them. truth is not eternal, any more than god; and it would be but a poor god that could and did not alter his ways at his pleasure. this formula was used to open the vault of the mystic mountain of abiegnus, within which lay (so the ceremony of initiation supposed) the body of our father christian rosen creutz, to be discovered by the brethren with the postulant as said in the book called fama fraternitatis. there are three officers, and they repeat the analysis of the word as follows: chief. let us analyse the key word i. 2nd. n. 3rd. r. all. i. chief. yod. y 2nd. nun. n 3rd. resh. r all. yod. y chief. virgo (f) isis, mi

ALEISTER CROWLEY THE SWORD OF SONG

nking about anything, however profoundly, but the absolute restraint of the mind to the contemplation of a single object, whether gross, fine, or altogether spiritual. now true magical ceremony is entirely directed to attain this end, and forms a magnificent gymnasium for those who are not already finished mental athletes. by act, word, and thought, both in quantity and quality, the one object of the ceremony is being constantly indicated. every fumigation, purification, banishing, invocation, evocation, is chiefly a reminder of the single purpose, until the supreme moment arrives, and every fibre of the body, every forcechannel of the mind, is strained out in one overwhelming rush of the will in the direction desired. such is the real purport of all the apparently fantastic directions of

ALEISTER CROWLEY EQ I 5

gods, a little while ago, there was an initiated formula which expressed these ideas to the wise. as these formulas are done with, it is of no consequence if i reveal them. truth is not eternal, any more than god; and it would be but a poor god that could not and did not alter his ways at his pleasure. this formula was used to pen the vault of the mystic mountain of abiegnus, within which lay (so the ceremony of initiation supposed) the body of our father christian rosen creutz, to be discovered by the brethren with the postulant as said in the book called fama fraternitatis. there are three officers, and they repeat the analysis of the word as follows- chief. let us analyse the key word- i. 2nd. n. 3rd. r. all. i. chief. yod. hb:yod. 2nd. nun. hb:nun. 3rd. resh. hb:resh. all. yod, hb:yod

ALEISTER CROWLEY EQ I 5

es in a mortar, and make poison thereof, to slay the sons of men (here the spirit stimulated the voice of frater p, which also appeared to come from his station and not from the triangle) i don't think i can get any more; i think that's all there is (the frater was seated in a secret place covered completely by a black robe, in the position called the "thunderbolt. he did not move or speak during the ceremony) next the scribe was hallucinated, believing that before him was a beautiful courtesan whom previously he had loved in paris. now, she wooed him with soft words and glances, but he knew these things for delusions of the devil, and he would not leave the circle. the demon then laughed wildly and loud (upon the scribe threatening him, the demon proceeded, after a short delay) they have

scribe not knowing if it were meet that the demon should depart. then the seer took the holy ring, and wrote the name babalon, that is victory over choronzon, and he was no more manifest) 101 (this cry was obtained on dec. 6, 1909, between 2 and 4.15 p.m, in a lonely valley of fine sand, in the desert near bou-s ada. the aethyr was edited and revised on the following day) after the conclusion of the ceremony, a great fire was kindled to purify the place, and the circle and triangle were destroyed. note by scribe almost from the beginning of the ceremony was the scribe overshadowed, and he spoke as it were in spite of himself, remembering afterwards scarcely a word of his speeches, some of which were long and seemingly eloquent. all the time he had a sense of being protected from choronzon

ity. every idea merely marks where the mind of the seer was too stupid to receive the light, and therefore reflected it. therefore, as the pure light is colourless, so is the pure soul black. and this is the mystery of the incest of chaos with his daughter. 23 weh note: see g.r.s.mead's "fragments of a faith forgot" there is nothing whatever visible. but i asked of the angel that is at my side if the ceremony hath been duly performed. and he says: yes, the aethyr is present. it is thou that canst not perceive it, even as i cannot perceive it, because it is so entirely beyond thy conception that there is nothing in thy mind on to which it can cast a symbol, even as the emptiness of space is not heated by the fire of the sun. and so pure is the light that it preventeth the formation of image

assistants of the fire and air beast and scarlet woman. 22. here is the first key to the formula of horus, a sevenfold arrangement. a shadow of horus declares his nature. 21. this seems to be the vision of god face to face that is the necessary ordeal for him who would pass the abyss, as it were. a commission to be the prophet of the aeon arising is given to the seer. the god is the hierophant in the ceremony of magister templi. 20. a guide is given to the seer, his holy guardian angel. and this is attained by a mastery of the universe conceived as a wheel the hiereus in the ceremony of magister templi. 19. now cometh forth the angel who giveth instruction, in the lowest form. the hegemone in the ceremony of magister templi which the seer is about to undergo. 18. the vault of preparation f

ceremony of magister templi. 20. a guide is given to the seer, his holy guardian angel. and this is attained by a mastery of the universe conceived as a wheel the hiereus in the ceremony of magister templi. 19. now cometh forth the angel who giveth instruction, in the lowest form. the hegemone in the ceremony of magister templi which the seer is about to undergo. 18. the vault of preparation for the ceremony of m.t. the veil is the crucifixion, symbol of the dead aeon. the first ordeal is undergone. 17. the symbol of the balance is now given unto the aspirant. 174 16. the sacrifice is made. the high priestess (image of babalon) cometh forth upon her beast and maketh this. 15. the mystic dance by salome. the new temple, the signs of the grades are received and the a.e. rejected. 14. the sh

l. the holy grail manifested to the m.t, with the first knowledge of the black brothers. 11. now cometh the frontier of the holy city; the m.t. is taken into the abyss. 10. the abyss. 9. the m.t. hath passed the abyss, and is let to the palace of the virgin redeemed from malkuth unto binah. 8. the fuller manifestation of the holy guardian angel. 7. the virgin become the bride, the great reward of the ceremony. also an adumbration of the further progress. 6. a shadowing-forth of the grade of magus. 5. the reception of the m.t. among the brethren of the a. a. the manifestation of the arrow. 4. further concerning the magus. the marriage of chaos with the purified virgin. 175 3. the magician. exhibition of the guards to the higher knowledge. 2. the understanding of the curse, that is become a

ALEISTER CROWLEY EQUINOX EQ I 1 2

er than the path of p in 4 7 ritual. i think the postulant should be actually scourged, tortured, branded by fire for his equilibrations at the various "stations of the cross" or points upon his mystic journey. he must assuredly drink blood for the sacrament ah! now i see it all so well! the initiator must kill him, osiris; he must rise again as horus and kill the initiator, taking his place in the ceremony thence to the end. a bit awkward technically, but 'twill yield to science. they did it of old by a certain lake in italy! well, all this is dog-faced demon, ever seducing me from the sacred mysteries. i can't go out and kill anybody at this time o'night! we might make a start, 48 though, with a little scourging, torturing, and branding by fire. anything for a quiet life! 11.0. but sco

banishing pentagram ritual. 2. invoking ditto.[these will appear in no. 2,"liber o. ed. 86 3."the bornless one.[see the "goetia. ed. 4. the calls i vi with the rituals of the five grades.[from dr. dee's and the g. d. mss. ed. 5. invocation of thoth. 6.(no: i will "not" use the new ritual, nor will i discuss the matter. an impromptu invocation of adonai. 7. closing formulae. to work, then! 11.15. the ceremony went well enough; the forces invoked came readily and visibly; thoth in particular as friendly as ever i fancy he takes this record as a compliment to him he's welcome to it, poor god! the l.v.x. came, too but not enough to pierce the awful shroud of darkness that by my folly i have woven for myself. so at the end i found myself on the floor, so like rodin's cruche cass e danaide gi

sense of separateness; that sense itself at last so o. m. withdrew from the conflict for a moment so that the duty of this record done might leave him free for the fight. it may have been a snare may the lord adonai keep him in the path. adonai! adonai!(p.s. add that the "ultra-violet" or "astral" light in the room was such that it seemed bright as daylight. he hath never seen the like, even in the ceremony which he performed in the great pyramid of gizeh. 11.14- o. m. then passed from vision unto vision of unexampled 11.34. splendour. the infinite abyss of space, a rayless orb of liquid and colourless brilliance fading beyond the edges into a flame of white and gold. the rosy cross flashing with lustre ineffable. and more, much more which ten scribes could hardly catalogue in a century

t it be written of o. m. that "the lord adonai is about him like a thunderbolt and like a pylon and like a serpent and like a phallus and in the midst thereof like the woman that jetteth the milk 110 of the stars from her paps; yea, the milk of the stars from her paps."the tenth day" 12.17. now that the perfume of the incense is clearly away, one may most potently perceive the invoked perfume of the ceremony itself. and this mystical perfume of adonai is like pure musk, but infinitely subtilised far stronger, and at the same time far more delicate.(p.s. doubt has arisen about this perfume, as to whether there was not a commonplace cause. on the balance of the evidence, carefully considered, one would pronounce for the mystic theory. one should add a curious omen. on sitting down for the

ts strife with heat, thirst, fatigue, cure all the ills of the soul, so does pranayama clear away the phantoms that mayan, dread maker of illusion, hath cumbered it withal. 1.13. 10 breath-cycles; calm, perfect, without the least effort; enough to go to sleep upon. he will read through the ritual once, and then sleep.(the pranayama precipitated a short attack of diarrhoea, started by the chill of the ceremony. 6.23. he slept from 1.45 (approximately) till now. the morn is cold and damp; rain has fallen. john st. john is horribly tired; the "control" is worn to a thread. he takes five minutes to make up his mind to go through with it, five more to wash and write this up. and he has a million excuses for not doing pranayama. 6.51. 15 breath-cycles, steady and easy enough. the brain is cool a

ay. he failed at the four pylons in turn; in the morning fear stopped him at that of horus and so on; while in the evening he either failed at the pylon of thoth,"i.e. was obsessed by the necessity (alleged) of recording his results, or failed to overcome the duality of thoth. otherwise, even if he comprehended the base, he certainly failed at the apex of the pyramid. in any case, he cannot blame the ceremony, which is most potent; one or two small details may need correction, but no more. here then he is down at the bottom of the hill again, a rosicrucian sisyphus with the stone of the philosophers! an ixion bound to the wheel of destiny and of the samsara, unable to reach the centre, where is rest. he must add to the entry 1.13 that the "telephone-cross" voices came as he composed himsel

ALEISTER CROWLEY EQUINOX EQ I 2 2

he candidate represent unto him a world which he is beginning to 17 z. 1. 18 the following explanatory remarks on the admission and ceremony of the neophyte are taken from the ms. called z. 3. lead unto the knowledge of its governing angel. as it is written 'the lightning lighteneth out of the east and flameth even unto the west, even so shall be the coming of the son of man" the candidate during the ceremony is addressed as "child of earth" as representing the earthly and material nature of the natural man: he who cometh forward from the darkness of malkuth to strive to regain knowledge of the light. therefore it is that the path of the initiate is called the path of darkness; for it is but darkness and foolishness to the natural man. the "hierophant" giving his permission to the kerux to

en the mystic pillars, and of superintending his fourth and final consecration" the east of the altar is the place of the evil triad, and he is brought there as though affirming that he will trample upon and cast out his evil persona, which will then become a support unto him, but it must first be cast down unto its right place. the hiereus now confers the secret signs &c, and during this part of the ceremony the position of the three chief officers is as follows: the hierophant on the throne of the east; the hiereus at the east of the black pillar; and the hegemon at the east of the white pillar. the three again formulating the triad and strengthening it. thus the higher soul will be formulated between the pillars in the place of equilibrium; the candidate at the place of the evil triad

ee again formulating the triad and strengthening it. thus the higher soul will be formulated between the pillars in the place of equilibrium; the candidate at the place of the evil triad. the hiereus now advanceth between the pillars unto the invisible station of harpocrates. the signs having been explained, the hiereus draweth the candidate forward between the pillars, and for the second time in the ceremony the higher soul standeth near and ready to touch him. then the hiereus returneth to the east of the black pillar so that the three chief officers may draw down upon him the forces of the supernal triad. the candidate now therefore is standing between the pillars bound with the rope, like the mummied form of osiris between isis and nephthys. and in this position doth the fourth and fin

candidate. the "stolistes" then says "frater x y z, i finally consecrate thee by water" and the "dadouchos "frater x y z, i finally consecrate thee by fire" and the effect of this is to seal finally into the sphere of sensation of the candidate the pillars in balanced formulation. for in the natural man the symbols are unbalanced in strength, some being weaker and some stronger, and the effect of the ceremony is to strengthen the weak and purify the strong, thus gradually commencing to equilibrate them, at the same time making a link between them and their corresponding forces in the macrocosm. the "hierophant" then says "honoured hegemon, the final consecration of the candidate having been performed, i command you to remove the rope from his wast, the last remaining symbol of darkness; an

e four pillars being thus established, now only is the candidate invested with the badge of the white triangle of the three supernals formulating in darkness; and now only is the higher soul able to formulate a link with him if the human will of the natural man be in reality consenting thereto. for the free will of the candidate as a natural man is never obsessed, either by the higher soul, or by the ceremony. but the will consenting, the whole of the ceremony is directed to the strengthening of its action. and as this badge is place upon him, it is as though the two great goddesses, isis and nephthys, in the places of the columns, stretched forth their wings over the form of osiris to restore him again unto life. the mystic circumambulation then followeth in the path of light to represent

finished" inverting the cup, to show that the symbols of self-sacrifice and regeneration are accomplished. and this proclamation is confirmed by the "hierophant" and the three chief officers give the three strokes emblematic of the mystic triad, and in the three different languages repeat the three mystic words "khabs am pekht "konx om pax "light in extension" the "hierophant" then finally closes the ceremony by saying: 23 the "formula of osiris" is given in z. 1, and is as follows "for osiris onnophris hath said: he who is found perfect before the gods hath said: these are the elements of my body, perfected through suffering, glorified through trial. for the secret of the dying rose is as the repressed sign of my suffering. and the flame-red fire as the energy of my undaunted will. and th

in all. the "hegemon" then explains his tablet, which contains the occult symbolism of the garden of eden and the holy city of the apocalypse; and the "kerux" also his- the seven infernal mansions and the four seas.6 after which the "hierophant" confers on the zelator the title of the thirty- second path; the zelator then quits the temple for a short time before passing to the grade of theoricus. the ceremony of theoricus is opened by the "hierophant" who says to the zelator "frater pereclinos de faustis: as in the grade of 1= 10 there were given the symbolical representations of the tree of knowledge of the good and evil of the gate of eden and of the holy place: so in the 2= 9 of theoricus the 'sanctum sanctorum' with the ark and the kerubim is shown: as well as the garden of eden, with

blet/ of air_ kamea la/ dais) pentacle moon of mp_ on tree moon_ hierophant of life_ tablet of salt salt nb: here lineal earth is placed figures/ lamp a drawing_ of the tree of life lights unshaded with serpent tree of life& paths, but no sephiroth_ cup/ lamp_ kerubim of flaming sword_ kerux hiereus hegemon_ hb:taw_ geomantic figures alchemical sephiroth_ diagram 23. arrangement of the temple for the ceremony of theoricus in the 2= 9 ritual. the "hierophant" then says "the symbols before you represent alike the garden of eden,7 and the holy of holies: before you stands the tree of life formed of the sephiroth and their connecting paths. the connecting paths are twenty-two in number, and are distinguished by the twenty-two letters of the hebrew alphabet, making with the ten sephiroth themse

ALEISTER CROWLEY EQUINOX EQ I 3 2

al lights, fires, candles, incense &c: he shall perform the invoking and consecrating rituals at the command of the magus, and he shall consecrate the temple by fire, and shall consecrate all fire used in due form. the magus of waters shall preside over all the fluids used in the operation; over the water and the wine, the oil and the milk: he shall perform all banishing rituals at the opening of the ceremony: he shall 2 weh note: in other words, the more difficult ingredients were probably obtained by buying a snake preserved in alcohol_ moderns be careful, other fluids are sometimes used these days! purify the temple by water: he shall consecrate all watery things used in due form""of the robes and insignia" the mighty magus of art shall wear a white robe, yellow sash, red overmantle, in

en["all" together with the signs of osiris slain and osiris risen] l v x, lux, the light of the cross["all" quit the vault and return to previous places "chief" in the grand word, yeheshuah hhb:vau hb:shin hb:heh hb:yod, by the key word inri, and through the concealed word lvx, i have opened the vault of the adepts [all present give the lux sign as above""first point [the officers in this part of the ceremony are the second adept, who is now the principal officer, the third adept, who is second, and the introducing adept, who is spoken of as v.h. frater hodos camelionis. the "second adept" opens the first point by bidding v.h. fra: hodos camelionis prepare the aspirant, who is waiting without, and the associate adeptus minor to guard the inner side of the portal. the aspirant is then admit

reeping in. frater p.'s sketch for an explanation of the 5= 6 ritual of adeptus minor. in this grade there are three officers: isis, apophis (replaced by horus) and osiris. chesed, geburah, tiphereth. yet their functions are in a sense counterchanged, the chief adept representing 223 osiris in the main ceremony, and the third adept reflecting the benignant character of isis. the knocks which open the ceremony are seven, as it is written "he made them six; and for the seventh he cast into the midst of them the fire of the sun" for tiphereth 5= 6 is a solar degree. after this the signs are given and the portal is guarded in the usual manner; for the intention in all the grades is identical, namely, that of harmonising the temple with the ceremony""the first vibration" not only are the knocks

ive, and bear the fruits of a greater and nobler work, there is no cup of bitterness that may be refused, and no cross of suffering whose nails shall not pierce him. as osiris he learnt to vanquish himself; rerisen as horus he shall vanquish the world_ ay! and who shall say me nay? the ultimate filaments of the hair of nu. 238 conversely, the farther away the less. the magician very shortly after the ceremony of adeptus minor, p. returned to his fastness to carry out the great magical operation of abramelin the mage, the preliminary preparations of which he had for so long now been setting in order. unfortunately we have but scanty information of p.'s daily life during these days, and all that is recorded is to be found in a small book of some twenty pages entitled "the book of the operati

ALEISTER CROWLEY EQUINOX EQ I 3

fication and consecration of the actual pieces of ground or place selected for the performance of the invocation. 151 f. the invocation of the higher powers. pentacle formed by the concentric bands, name and sigil therein, in proper colours; is to be bound thrice with a cord, and shrouded in black, thus bringing into action a blind force, to be further directed or differentiated in the process of the ceremony "announcement" aloud of the "object" of the working, naming the spirit or spirits 8 "doctrine and ritual of magic" p. 195 which it is desired to evoke. this is pronounced standing in the centre of the circle, and turning towards the quarter from which the spirit will come. g. the name and sigil of the spirit wrapped in a black cloth or covering is now placed within the circle, at the

a loud and firm voice of the spirit (or spirits) to be evoked. h. the veiled sigil is now to be placed at the foot of the altar. the magician then calls aloud the name of the spirit, summoning him to appear: stating for what purpose the spirit is evoked: what is desired in the operation: why the evocation is performed at this time: and finally solemnly affirming that the spirit shall be evoked by the ceremony. i. announcement aloud that all is prepared for the commencement of the actual evocation. if it be a "good" spirit the sigil is now to be placed "within "the white triangle" the magician places his left hand upon it, raises in his right hand the magical implement employed (usually the sword of art) erect, and commences the evocation of the spirit. this being an exorcism of the spirit

gods of heaven to grant unto him the force "necessary correctly to complete that evocation" he is then to take back the sigil to between the pillars, and repeat the former processes "when assuredly that spirit will begin to manifest, but in a "misty and ill-defined form (but if, as is probable, the operator be naturally inclined unto evocation, then might that spirit perchance manifest earlier in the ceremony than this: still the ceremony itself is to be performed up to this point, whether he be there or no) now so soon as the magician shall see the visible manifestation of that spirit's presence, he shall quit the station of the hierophant and consecrate afresh with water and with fire the sigil of the evoked spirit. s. now doth the master of the evocation remove from the sigil the restri

ALEISTER CROWLEY EQUINOX EQ I 6 2

by the hair, before the altar, and plunges his spear into him. he completes inspection. returns and bows to" magister templi] master, justice has been executed upon the traitor. only the faithful remain. magister templi. so perish all traitors [capricornus "extinguishes light["a pause" 11 part iii "darkness" aquarius["comes forward and kneels to" magister templi] master, we beseech thee to permit the ceremony to proceed. magister templi. there was no crackling in the dried leaves [capricornus "joins" aquarius "kneeling" aquarius "and" capricornus. master, we beseech thee to permit the ceremony to proceed. magister templi. there was no heart in the black lamb["all" probationers "join" aquarius "and" capricornus "kneeling] all. master, we beseech thee to permit the ceremony to proceed. magis

in the black lamb["all" probationers "join" aquarius "and" capricornus "kneeling] all. master, we beseech thee to permit the ceremony to proceed. magister templi. the sacred python was found dead [mater coeli "comes forward, kneels before" magister templi "thus making the apex to the pyramid of petitioners, rises and plays her petition< then again kneels] magister templi. let the ceremony proceed [mater coeli "returns to her throne" aquarius "rises, and" capricornus "returns to his post and lights the lamp" 12 aquarius "and all present dance wildly for joy to the sound of the tom- tom["during the confusion" bro. capricornus emissarius "slips into the temple and hides behind the veil, where he removes his disguise and dons his dancing robe] magister templi. silence["a p

ius "must have well dissimulated himself so that he is not discovered" magister templi "draws veil again" capricornus "puts out light] magister templi. alas! there is no god["returns to his throne. all move confusedly about wailing aloud] magister templi. 1. silence["all resume seats" behold, i declared it unto you and ye believed me not["a pause" 14 part iv "darkness" aquarius. in truth, master, the ceremony cannot proceed. there is no god in the shrine. magister templi. brother aquarius, let search be made. aquarius. brother capricornus, let search be made["light on [capricornus "enters veil and walks up and down. he returns["lights off" brother capricornus, what do you find? capricornus. master, there is nothing but a little pile of dust. aquarius. there is no living thing therein? capr

ALEX SANDERS THE KING OF THE WITCHES

ood in niches in the entrance hall and, best 23 manchester in spite of the affection he felt for uncle louie. it carne as a shock. when the latter told him one morning that he was to be confirmed, but when he protested his objections were overruled 'i've written to your parents' uncle louie said 'your mother told me you were baptized into the church of england. she'll be glad if you're confirmed' the ceremony took place in st hubert's church at great harwood and alex prayed throughout it, apologizing to jesus christ and assuring him that no blasphemy was intended. he did not need to placate his witch god, feeling sure that he would understand. afterwards he put the whole episode behind him and roamed the countryside testing his witch knowledge. he found the wild herbs used for potions in t

use in which he lived had no bathroom and as the abramelin instructions demanded daily ritual bathing, he had to buy himself a tin bath. his bathwater had to be emptied so that no other person touched it, which meant frequent trips to the lavatory in the back yard. when he felt he had mastered the understanding of the magic, the working of the rituals and the self-preparation, he chose a date for the ceremony: the easter holiday when he would have three full days off work, the exact time required for the purification rites. the ceremony was preceded by a nine-day fast when he could eat no food and drink nothing stronger than orange juice. although the preparations were new to him, there was much in the ritual comparable to witchcraft, for while a magician is not necessarily a witch, many w

not only have you a good friend'here'-he'pointed to alex-'but.you yourself could have the gift. of prophecy if you'd only care to use it' paul thought he was senileand took no more notice ofhim. they were spending that night at lingfieldin surrey where alex had beeninvited to initiate a witch, the wife ofa man who had belonged to his firsrcoven in. manchester and who had since moved. south. while the ceremony' was taking place bill and paul stayed in. another roomzand later. bill slept in the guest-room while alexa.ri.d paul had-camp beds in the dining-room. after he had turned off the light, alex talked fora while 77 with paul before turning over to go to sleep. a few minutes later wind swept. through the room. the air trembled and grew hot as if an oven door had been opened. paul's voice

ing for such an eventuality ever since he had first read about spontaneous initiates and the need for them to be bound by ritual. he described the ornate white robes that paul would want, on which alex had already stitched hundreds of pearls, and the scarlet velvet stole-both part of the three-hour-iong ritual which dated back to the books of the dead of the egyptian pharaohs 'but that isn't like the ceremony you performed tonight. it lasted only an hour or so' paul said.alex ha to tell him that in his case two initiations were in order, the first being egyptian form, which lasts for all time, the.second being the normal first-grade initiation 'isn't the witches' initiation binding, then' paul asked. alex told him that whereas a witch can be cursed by his elder and banishedfrom the coven

her asman and wife, as he had interpreted the vision in his crystal, but to him. two-weeks later they came before the whole coven and had the normal initiation ceremony. maxine, daughter of a strict father .dreaded the ordeal of appearing naked before others. nor had she ever seen a naked man. with eyes downcast she waited at the edge of the circle, her flowing hair dr;tped over her breasts. once the ceremony began, however, her apprehension fled; she joined hands with the others and danced without embarrassment. now that paul was an accepted member of the coven he was abletojoin the others in bringing personal problems before the circle .when. they began their. weekly help .sessions. the standard practice is to raise a. cone of power--commonly known as a familiar-which can be instructed e

herand paul together. as brother and sister, in the way they had undergone their first-grade initiation, and thus sex would play no part. when the day came alex followed the exact ritual but. instead of telling the rest of the coven to leave the room. he commanded paul to lay his body on maxine's without passion or lust, so that she would remain a virgin but would be initiated symbolically. after the ceremony, when they sat down to the feast-known as the mass long before the advent of christianity-alex told her that he would be marrying her later in the year. ibut why not now' she asked. she loved him and could see no reason for postponing the wedding, alex then told her of her mother's impending death which, of course. she had seen so often in the tarot cards 'your mother will never appro

re could be no church ceremony, their both being pagans, nor any civil ceremony, for maxine was only nineteen and her guardians had continued .her mother's fight against witchcraft and refused to give their consent to the marriage. it would have to be a handfasting, such as. had not been per. formed in england for centuries. maxine was ecstatic-i-no cathedral wedding could have thrilled her more. the ceremony began with the couple jumping over a broomstick, then over a flaming cauldron, to: ensure the fertility of the marriage. then they had their forearms nicked with a dagger and bound together so that their blood could mingle. normally the third-grade initiation would have been held before this, but for maxine and alex it was already obsolete.they spent their honeymoon in alex'sflat,surr

h me' he asked. tbe.three men e changed glances. then mrg. continued 'for.several years, followers ofour sect have been donating fundsfortherestortemple. now it is .ready to be dedicated andwe havedecided that you are the person best fitted to do this' 100 befote'alexcould speak, the indian hurried 011 'we have comepreparedto payyou 1,000 now and we willgiveyou second thouliandafter the ceremony. in addition we shall payyour air fare and a11 your expenses while you arein. inqia. be satbackand>smiled while hiscolleagues noddedagreement 'what sort ofceremony hadyou in mind' alex asked 'wh.r' the usual m.ystic rites to dedicate a t mple' mr g. held his hands palm upwards, expressing his surprise at the question. the .hairs on the' ba<;k of.alex's neck,began to. bristle 'human sa

ALEXANDRIAN BOOK OF SHADOWS OCCULT

s invokes: hps: dread lord of death and resurrection, of life, and the giver of life; lord within ourselves, whose name is mystery of mysteries; encourage our hearts, let the light crystallize itself in our blood, fulfilling us of resurrection; for there is no part of us that is not of the gods. descend, we pray thee, upon thy servant and priest. any initiations to be done are done at this point. the ceremony of cakes and wine follows. the great rite is done if at all possible. feasting, dancing and games follow the closing of the ritual. notes l from stewart farrar what witches do; he derived it from alex sanders' bos. vernal equinox (eostar) preparation: a symbol of the wheel is on the altar, flanked with burning candles, or with fire in some form- torches, or small tripods with fire in

the circle follows. hps traces the five point star before the coven saying: hps: o mighty mother of us all, mother of all things living, give us fruit and grain, flocks and herds and children to the tribe, that we may be mighty. by thy rosey love, do thou descend upon thy servant and priestess here. hps draws down the moon upon herself and all salute her. after a brief silence for contemplation, the ceremony of cakes and wine follows. notes l per stewart farrar's what witches do. autumnal equinox the altar is decorated with the symbols of autumn: pine-cones, oak sprigs, acorns, ears of grain, etc. after the circle has been cast, the coven stands in a ring facing inwards, men and women alternately. the high priest stands to the west of the altar and the high priestess to the east, facing e

d. hence the importance of a poroperly constructed circle. power seems to exude from the body via the skin and possibly from the orifices of the body; hence you should be properly prepared. the slightest dirt spoils everything, which shows the importance of thorough cleanliness. the attitude of mind has great effect, so only work with a spirit of reverence. a little wine taken and repeated during the ceremony, if necessary, helps to produce the power. other strong drinks or drugs may be used, but it is necessary to be very moderate, as if you are confused, even slightly, you cannot control the power you evoke. the simplest way is by dancing and singing monotonous chants, slowly at first and gradually quickening the tempo until giddiness ensues. then the calls may be used, or even wild and

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

dden, and wherein he shares consciously in the great plan of evolution. after initiation, the work to be done consists largely in making that expansion of consciousness part of the equipment for the practical use of the personality, and in mastering that portion of the path that has yet to be traversed. the place and effect of initiation- 11- initiation, human and solar copyright 1998 lucis trust the ceremony of initiation takes place on the three higher sub-planes of the mental plane, and on the three higher planes, according to the initiation. the five-pointed star, at the initiations on the mental plane, flashes out above the head of the initiate. this concerns the first initiations which are undergone in the causal vehicle. it has been said that the first two initiations take place upo

to take a very intensive course in planetary occultism. a master wields the law in the three worlds, whilst a chohan of the sixth initiation wields the law in the chain on all levels; a chohan of the seventh initiation wields the law in the solar system. it will be apparent that, should he search these subjects with application, the student will find much that concerns him personally, even though the ceremony itself may be far ahead. by the study of the process and the purpose he may become aware of the great fundamental fact that the method of initiation is the method of: a. force realisation. b. force application. c. force utilisation. the initiate of every degree, from the humble initiate of the first degree, making for the first time his contact with a certain type of specialised force

ieves. this is a great mystery and incomprehensible to us. chapter xi the participants in the mysteries the participants in the mysteries are generally known, and no secret has been made of the general personnel and procedure. it is only sought here to impart a greater sense of reality to the data already given by a fuller exposition and a more pointed reference to the parts played by such during the ceremony. at this stage the student would be wise to bear in mind certain things as he ponders upon the mysteries touched upon here: that care must be taken to interpret all here given in terms of spirit and not of matter or form. we are dealing entirely with the subjective or consciousness aspect of manifestation, and with that which lies back of the objective form. this realisation will save

d in; whilst ordinary good living, when not furthered by a life of utter sacrifice for others, and by a reticence, humility, and disinterestedness of a very unusual kind, may serve to build good vehicles which will be of use in another incarnation, but will not serve to break down those barriers, outer and inner, and overcome those opposing forces and energies which stand between a "good" man and the ceremony of initiation. the path of discipleship is a difficult one to tread, and the path of initiation harder still; an initiate is but a battle-scarred warrior, the victor in many a hard-won fight; he speaks not of his achievements, for he is too busy with the great work in hand; he makes no reference to himself or to all that he has accomplished, save to deprecate the littleness of what ha

itiation, and is proceeding to take the other two, the sixth and seventh. once a year, at the wesak festival, the lord buddha, sanctioned by the lord of the world, carries to the assembled humanity a dual stream of force, that emanating from the silent watcher, supplemented by the more focalised energy of the lord of the world. this dual energy he pours out in blessing over the people gathered at the ceremony in the himalayas, and from them in turn it flows out to all peoples and tongues and races. it may not perhaps be generally known that at a certain crisis during the great war[ww i, the hierarchy of our planet deemed it well nigh necessary to invoke the aid of the silent watcher, and employing the great mantram whereby the buddha can be reached called the attention of the latter, and s

g peace out of strife, and to kindle a blaze whereby rapidly crystallising forms are destroyed and the imprisoned life consequently set free. at stated periods in the year the lodge meets, and at the wesak festival gathers under his jurisdiction for three purposes: 1. to contact planetary force through the medium of the buddha. 2. to hold the principal of the quarterly conferences. 3. to admit to the ceremony of initiation those who are ready in all grades. three other initiation ceremonies take place during the year: 1. for the minor initiations administered by the bodhisattva, all of which are in the department of the mahachohan, and on one or other of the four lesser rays, the rays of attribute- 62- initiation, human and solar copyright 1998 lucis trust 2. for the major initiations on o

timulated, and the total energy of the threefold lower man is co-ordinated, so that there is less waste of energy and a greater coherence and uniformity in action. 4. the aligning of the various bodies in connection with the causal, or egoic body is aided, and thus continuity of consciousness, and receptivity to the behests of the ego, become possible. the initiate will find, when he returns from the ceremony, and takes up his work in the world, that the stimulation received will bring about in his bodies a period of great activity, and also of- 79- initiation, human and solar copyright 1998 lucis trust strife. this strife, persisted in to the point of victory, will result in his taking out of his body undesirable matter, and building in new and better material; he will find that his power

course, on the correct figures, the true mathematical conception, and a real knowledge of the basic facts concerning the planets and the solar system. the horoscope of the initiate is also invariably cast so as to check the time for an individual initiation, and only when the individual signs blend and coincide with the ceremonial chart by which the initiator is guided, is it possible to perform the ceremony. this is the reason why sometimes initiation has to be postponed to a later life, even when the initiate has done the necessary work. the threefold work of the lodge during the ceremony may be described as follows: first: the chanting of certain mantrams sets loose energy from a particular planetary centre. it must be remembered here that every planetary scheme is a centre in the body

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ree grades, if it may be so expressed. first. the rod of initiation used for the first two initiations and wielded by the great lord, the christ, the world teacher. it is magnetised by application of the "flaming diamond" the magnetisation being repeated when each new world teacher takes office. there is a wonderful ceremony performed at the time that a new world teacher takes up his work. during the ceremony he receives his rod of power the same rod as used since the foundation of our planetary hierarchy and holds it forth to the lord of the world, who touches it with his own mighty rod, causing a fresh re-charging of its electric capacity. this ceremony takes place at shamballa.89,(78)90 second. the rod of initiation known as the "flaming diamond" and used by sanat kumara, the one initia

roceeds under the law of its being and through the inherent life of the second logos which is the life of the petals of the lotus. the life of the first logos, working through the self (who dwells in a form built by the life or energy of the second logos out of force-substance animated by the life of the third logos) only responds to opportunity when the above mentioned stage is reached. finally: the ceremony of initiation is only undergone when the causal body is in a condition to respond to the will aspect of the heavenly man (the first aspect) and to do this through the glad co-operation of the fully conscious self- 322- a treatise on cosmic fire copyright 1998 lucis trust more on this is not now possible, but enough has here been indicated to open up various lines of study. these, if f

r adaptation of force occurred. again time and opportunity were taken advantage of to open the door into the fifth kingdom by the method of forced initiation. a third type of electricity played its part in bringing about this event, and it is the effect of this electrical phenomenon upon the units (who are themselves centres of energy) which scientifically viewed indicates a man's suitability for the ceremony of initiation, and his availability as a transmitter of spiritual energy to the world. every initiate is technically a transmitter of force and his work is consequently threefold: 1. to provide a threefold vehicle capable of the necessary resistance to the force and able to receive and hold it. 2. to transmit it as energy to the world which he serves. 3. to store up a certain amount o

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ngdom of heaven' as one of the `little ones' as a `little child' the names ever given to the new initiates. such is the meaning of the words of jesus, that a man must become a little child to enter into the kingdom."15 the same writer points out in another place that "the `second birth' is another well-recognised term for initiation; even now in india the higher castes are called `twice-born' and the ceremony that makes them twice-born is a ceremony of initiation mere husk truly, in these modern days, but the `pattern of things in the heavens.'16 when jesus is speaking to nicodemus he states that `except a man be born again, he cannot see the kingdom of god' and this birth is spoken of as that `of water and the spirit,'17 this is the first initiation; a later one is that `of the holy ghost

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

of the two pillars, so familiar to masons. it- 39- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust might therefore be stated that, symbolically speaking, 1. leo governs the e\ a\ degree. 2. gemini governs the f\ c\ degree. 3. sagittarius governs the degree of m\ m\ up to the episode of the raising of the master, and that capricorn governs the final part of the ceremony and the h\ r\ a\ it is always confusing to the beginner who has not yet a developed and trained intuition to reconcile the seeming discrepancies and apparent contradictions which appear in the teaching of the ageless wisdom. this same difficulty will be met with in the science of astrology and some reference to the matter is in order at this point. i would remind you of the occult tru

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

his dual occurrence this knowledge lay outside my field of ordinary recognition. herein lies the value of the happening. there was no opportunity for auto-suggestion, wishful thinking or an over-vivid imagination. i twice (whilst living and working in great britain) took part in an extraordinary ceremony and it was nearly two decades after my participation that i discovered what it was all about. the ceremony in which i took part, i eventually found out, actually takes place every year at the time of the "full moon of may" it is the full moon of the hindu calendar month of vaisakha (taurus) under its ancient name. this month is of vital importance to all buddhists and the first- 24- the unfinished autobiography copyright 1998 lucis trust day of this month is the national holiday known as t

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ergoing" with deliberation) must and eventually does record are the crises which brought about his fitness to take initiation, as it is erroneously called in theosophical circles. these, correctly handled and surmounted, will result in his being an initiate a very different interpretation to the current theosophical one. as i often told you, a man is an initiate, prior to any initiation ceremony. the ceremony concerns hierarchical recognition of the disciple and does not concern the candidate's fitness. i find it needful to reiterate this fact. the planetary crises through which the planetary logos is at this time passing should result in the emergence of many initiates; no true disciple is exempt from the effects of this planetary situation. inevitably, changes are wrought by the soul in

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

ner teacher and later the master looks, and "occult blindness" its need, its wise handling and its final elimination are part of the curriculum imposed upon the candidate. this truth is recognised, though not truly interpreted, by the masonic fraternity. in one of the most important and highest initiations, the candidate enters with unblinded eyes and no hoodwink is applied. then, halfway through the ceremony, he is blinded, and in that condition passes through the terrific tests, symbolic of a certain high stage upon the path. blindness is therefore, esoterically speaking, the place of learning and is related to the eye, throat- 128- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust and heart doctrine. it is not related to the dim vision, the

ARADIA GOSPEL OF THE WITCHES

tion explaining the nature of theceremony.chapter vii. 16 this refers to a small ceremony which i have seen performed scores of times, and have indeedhad it performed over me almost as often, as an act of courtesy common among wizards and witch-es. it consists of making certain signs and crosses over a few drops of oil and the head of the oneblessed, accompanied by a short incantation. i have had the ceremony seriously commended orprescribed to me as a means of keeping in good health and prosperity.chapter viii. 17 kreussler, sorbenwendische altherthmer, pt. 1. p. 272.chapter ix. 18 according to all evil witchcraft in the world especially among the black voodoos any individual can be injured or killed if the magician can obtain any portion of the person, howeversmall, especially a lock of

ngthe night to her temple, and after the birth cast her into slumber again, and bear her back to her bedat home. and when she awoke in the morning, she was ever in vigorous health and felt no weari-ness, and all seemed to her as a dream. 28 but to those who desired in time to reclaim their children, lavernawas indulgent if they led suchlives as pleased her and faithfully worshiped her.and this is the ceremony to be performed and the incantation to be offered every night to /laverna/.there must be a set place devoted to the goddess, be it a room, a cellar, or a grove, but ever asolitary place.then take a small table of the size of forty playing-cards set close together, and this must be hid inthe same place, and going there at night..t ake forty cards and spread them on the table, making of

k with diamonds, for it was her wedding-dress indeed. thenthere appeared ten young ladies, all splendidly attired, and with them and many distinguished per-sons she went to the church in a carriage. and all the streets were filled with music and people bear-ing flowers.so she found the bridegroom, and was wedded to her hearts desire, ten times more grandly thanshe had ever dreamed of. then, after the ceremony, there was spread a feast at which all the nobili-ty of cettardo were present, and, moreover, the whole town, rich and poor, were feasted.when the wedding was finished, the bridesmaids made every one a magnificent present to the bride one gave diamonds, another a parchment (written) in gold, after which they asked permission togo all together into the sacristy. and there they remained

e judge, for i should have denied the god that is above. from which it may or ought to beinferred that job did not understand that god made the moon and appeared in all his works, or elsehe really believed the moon was an independent deity. in any case, it is curious to see the old for-bidden rite still living, and as heretical as ever.the tradition, as given to me, very evidently omits a part of the ceremony, which may be suppliedfrom classic authority. when the peasant performs the rite, he must not act as once a certainafrican, who was a servant of a friend of mine, did. the coloured mans duty was to pour out everymorning a libation of rum to a fetish and he poured it down his own throat. the peasant shouldalso sprinkle the vines, just as the devonshire farmers, who observed all christm

!three things ive gathered in the garden here:a lemon, orange, and a mandarin;ive gathered them to bring good luck to me.two of them i do grasp here in my hand,and that which is to serve me for my fate,queen of the stars!then make that fruit remain firm in my grasp.[something is here omitted in the ms. i conjecture that the two are tossed without seeing them intothe air, and if the lemon remains, the ceremony proceeds as follows. this is evident, since in it theincantation is confused with a prose direction how to act.]saying this, one looks up at the sky, and i found the lemon in one hand, and a voice said to me t ake many pins, and carefully stick them in the lemons, pins of many colours; and as thou wilt havegood luck, and if thou desirest to give the lemon to any one or to a friend, th

another timeso conjure thee that thou shalt have no peaceor happiness, for thou shalt ever bein suffering until thou grantest thatwhich i require in strictest faith from thee! page 20 chapter iv.the charm of the stones consecrated to diana.t o find a stone with a hole in it is a special sign of the favour of diana. he who does so shall take itin his hand and repeat the following, having observed the ceremony as enjoined: scongiurazione della pietra bucata.una pietra bucatalho trovato;ne ringrazio il destin,e lo spirito che su questa viami ha portata,che passa essere il mio bene,e la mia buona fortuna!mi alzo la mattina al alba,e a passegio me ne vonelle valli, monti e campi,la fortuna cercarvodella ruta e la verbena,quello so porta fortuname lo tengo in senno chiusoe saperlo nessuno no le

BALANONES TEMPLE OF SET FAQ

tand it or who want clarification. one clarification i posted to alt.pagan in 1996 was "the temple of set wouldn't care if a setian chooses to participate in a buddhist retreat, an indian sweat lodge, a thelemic gnostic mass, a passover seder, a pagan circle, or whatever. part of being an adept magician is being able to see and mesh with whatever magic is taking place, understanding the causes of the ceremony and participating in those causes as appropriate to our own will "however, if someone claimed to seriously believe in the wheel of karma, and that xeper is valueless because until we can learn to avoid all participation in this world we're doomed to ride that wheel cycle after cycle, then yes, that religious belief would be opposed to the setian principles of xeper, and that person wo

BELL CHRISTOPHER PAUL TSIU MARPO THE CAREER OF A TIBETAN PROTECTOR DEITY

rance and ceremony de nebesky-wojkowitz s account of oracle possession and trance states though limited in focus and over fifty years old continues to be the most descriptive and organized in its presentation. having attended a number of trance sessions, he provides ceremonial outlines involving oracles of high political importance, such as the nechung oracle and dorj shukden (rdo rje shugs ldan. the ceremony involves a degree of preparation. the special attire worn by an oracle during a trance is laid out on a throne or seat in the specific order in which the oracle dresses before the trance (figure 37. the clothes in this ensemble are indicative of the possessing deity and also include various weapons associated with that deity. for instance, oracles channeling a might demon, such as tsi

omplete, the monks attending the trance session begin a series of invocatory chants inviting the deity to come and possess the oracle. this invocation can include musical accompaniment from thigh-bone trumpets and drums. havnevik provides an example in which the oracle herself chants the invocations and thus prompts the deity to descend of her own accord without the aid of monks.176 this stage of the ceremony also includes detailed iconographic descriptions of the deity as well as the deity s abode. as the chanting continues, the deity is said to descend gradually upon the oracle, forcing him or her to fall deeper into a trance state (figure 38. this transition is punctuated by huffing breath and violent movements that grow steadily exaggerated. the face assumes a dark red color, and assis

upon the oracle, forcing him or her to fall deeper into a trance state (figure 38. this transition is punctuated by huffing breath and violent movements that grow steadily exaggerated. the face assumes a dark red color, and assistants to the oracle place the heavy helmet upon his head, tying it tightly to his chin with belts attached to the helmet. assistants are available during the entirety of the ceremony to help dress the oracle, hold him up, and to catch him when he collapses at the end of the trance.177 havnevik explains that, for the female state oracle, lobsang tsedr n, her own husband was her assistant during trances.178 when the assistants step back and the oracle bears the helmet alone, the deity is believed to have descended fully (figures 39 and 40. diverse explanations exist

scribed above.179 contrariwise, havnevik explains that deities enter the oracle through the fingers or toes by way of their subtle channels, as discussed in the introduction.180 at this point of the trance, praise is sung to the deity now present within the oracle s body and ready to attend to the needs of those present. tea, and in some cases tormas, are offered to the deity-possessed oracle. if the ceremony is taking place within the actual throne room of the deity, such as in the case of the 176 see havnevik 2002, p. 274. 177 see de nebesky-wojkowitz 1998, pp. 409-410, 429. 178 see havnevik 2002, p. 274. 179 see de nebesky-wojkowitz 1998, p. 411. 180 see havnevik 2002, p. 280. she also cites berglie and diemberger as stating that the top of the head is another entry point. 119 nechung o

uch as in the case of the 176 see havnevik 2002, p. 274. 177 see de nebesky-wojkowitz 1998, pp. 409-410, 429. 178 see havnevik 2002, p. 274. 179 see de nebesky-wojkowitz 1998, p. 411. 180 see havnevik 2002, p. 280. she also cites berglie and diemberger as stating that the top of the head is another entry point. 119 nechung oracle, then the oracle takes his seat on his own throne. however, even if the ceremony takes place within the home of a client, the deity is treated like a lordly guest. even retired oracles continue to be revered by monks and patrons.181 once praise has been offered, the oracle is asked various questions by the surrounding monks or present members of the community. the answers to these questions are in most instances quite cryptic and require a translation by the assis

ceedings of the trance session. several trance sessions may occur during one ceremony, with each trance signifying the descent of another god into the oracle. usually the first god to enter is the central god with whom the oracle is most associated. this god is called the "lord of the channels (rtsa bdag, and as such is the one who allows other deities to enter the oracle.183 at the conclusion of the ceremony, prayers of thanksgiving are usually recited. the oracle then strips off the oracular attire and replaces it in proper order on its throne with the help of his or her assistants. usually the normal clothes of the oracle, which are worn beneath this attire, are drenched with sweat after a ceremony.184 this summary of the oracle ceremony is by necessity both general and synchronic. mult

rs of thanksgiving are usually recited. the oracle then strips off the oracular attire and replaces it in proper order on its throne with the help of his or her assistants. usually the normal clothes of the oracle, which are worn beneath this attire, are drenched with sweat after a ceremony.184 this summary of the oracle ceremony is by necessity both general and synchronic. multiple variations of the ceremony exist at various points in tibetan history and locale. one 181 see havnevik 2002, p. 274. 182 see diemberger 2005, p. 137. 183 see diemberger 2005, p. 130. 184 for the full accounts of oracle trances from which this summary draws, see de nebesky-wojkowitz 1998, pp. 429-439; havnevik 2002, pp. 270-272; and diemberger 2005, pp. 136-138. 120 important note should be made on the diachroni

the ritual process discussed in chapter 4, the location of oracle sessions is transformed into a realm of sacrality, where those in attendance play host to the deity who manifests himself within the oracle. this process is enhanced by reciting the iconography of the deity, who possesses the oracle, and describing the abode or ma..ala of the deity, which equally possesses the immediate vicinity of the ceremony. this "ma..alafication" to use a term coined by kapstein of the landscape is a much more prominent ritual event in sacred tibetan dances( cham) that are performed for the laity by monastic institutions in order to subjugate demonic influences and increase merit for the community.246 a subtle reference to the power within these performances is noticeable in the dance sometimes performe

BLAVATSKY H P ANTHROPOGENESIS

on as with the ancient aryan dwijas. the worship of the "god in the ark" dates only from david; and for a thousand years israel knew of no phallic jehovah. and now the old kabala, edited and re-edited, has become tainted with it. with the ancient aryans the hidden meaning was grandiose, sublime, and poetical, however much the external appearance of their symbol may now militate against the claim. the ceremony of passing through[[footnote(s* in the fourth chapter of genesis, v. 26, it is mis-translated. and he called his name enos (man; then began men to call upon the name of the lord- which has no sense in it, since adam and the others must have done the same[[vol. 2, page] 470 the secret doctrine. the holy of holies (now symbolized by the cow, in the beginning through the temple hiranya g

hysical creature, vide supra. the men of the first race and also of the second, dissolved and disappeared in their progeny[[vol. 2, page] 610 the secret doctrine. one-third, after which "new herds and flocks and men" appear upon it. ahura mazda warns him again, and yima makes the earth by the same magic power to become larger by two-thirds "nine hundred winters" pass away, and yima has to perform the ceremony for the third time. the whole of this is allegorical. the three processes of stretching the earth, refer to the three successive continents and races issuing one after and from the other, as explained more fully elsewhere. after the third time, ahura mazda warns yima in an assembly of "celestial gods and excellent mortals" that upon the material world the fatal winters are going to fa

BLAVATSKY H P COSMOGENESIS

says ezekiel; while jeremiah, isaiah, and the psalmist assure their readers that all the evil under the sun comes from the north and the west- which proposition, when applied to the jewish nation, sounds like an undeniable prophecy for themselves. and this accounts also for st. ambrose (on amos, ch. iv) declaring that it is precisely for that reason that "we curse the north-wind, and that during the ceremony of baptism we begin by turning towards the west (sidereal, to renounce the better him who inhabits it; after which we turn to the east" belief in the "four maharajahs- the regents of the four cardinal points- was universal and is now that of christians* who call them, after st. augustine "angelic virtues" and "spirits" when enumerated by themselves, and "devils" when named by pagans

BLUE EQUINOX

e marble untouched by the tool of the graver. therefore thou art mine, even now and for ever and for everlasting. amen. 58. moreover, i heard the voice of adonai: seal up the book of the heart and the serpent; in the number five and sixty seal thou the holy book. as fine gold that is beaten into a diadem for the fair queen of pharaoh, as great stones that are cemented together into the pyramid of the ceremony of the death of asar, so do thou bind together the words and the deeds, so that in all is one thought of me thy delight adonai. 59. and i answered and said: it is done even according to thy word. and it was done. and they that read the book and debated thereon passed into the desolate land of barren words. and they that sealed up the book into their blood were the chosen of adonai, an

ed to the service of the great order. she is clothed in white, blue, and gold. she bears the sword from a red girdle, and the paten and hosts, or cakes of light. the deacon. he is clothed in white and yellow. he bears the book of the law. two children. they are clothed in white and black. one bears a pitcher of water and a cellar of salt, the other a censer of fire and a casket of perfume. iii of the ceremony of the introit the deacon, opening the door of the temple, admits the congregation and takes his stand between the small altar and the font (there should be a doorkeeper to attend to the admission) the deacon advances and bows before the liber xv 251 open shrine where the graal is exalted. he kisses the book of the law three times, opens it, and places it upon the super-altar. he turn

have the ur us serpent twined about it, and the cap of maintenance must match the scarlet of the robe. its texture should be velvet) be the serpent thy crown, o thou priest of the lord! kneeling, she takes the lance, between her open hands, and runs them up and down upon the shaft eleven times, very gently. be the lord present among us! all give the hailing sign. the people: so mote it be. iv of the ceremony of the opening of the veil the priest: thee therefore whom we adore we also invoke. by the power of the lifted lance! he raises the lance. all repeat hailing sign. a phrase of triumphant music. the priest takes the priestess by her right hand with his left, keeping the lance raised. i, priest and king, take thee, virgin pure without spot; i upraise thee; i lead thee to the east; i set

signified their intention, a whole cake of light, and a whole goblet of wine, have been prepared for each one. the deacon marshals them; they advance one by one to the altar. the children take the elements and offer them. the people communicate as did the priest, uttering the same words in an attitude of resurrection .there is no part of me that is not of the gods. the exceptions to this part of the ceremony are when it is of the nature of a celebration, in which case none but the priest communicate; or part of the ceremony of marriage, when none other, save the two to be married, partake; part of the ceremony of baptism, when only the child baptised partakes; and of confirmation at puberty, when only the persons confirmed partake. the sacrament may be reserved by the priest, for administ

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

dishes you use can be of any type. some people even use sea-shells as containers. during rituals it is usual to drink some wine (or fruit-juice, if alcohol is not possible. to toast the gods, a libation is always poured first. when meeting outdoors this can simply be poured on the ground. but when indoors the best, and usual, way is to pour the offering into a dish; the libation dish. later after the ceremony the dish can be taken outside and the wine poured out on the ground. like the salt and water dishes, the libation dish can be of any type' the wine goblets of the priest and priestess stand on the altar; those of the other celebrants are placed on the ground at their feet. again the goblet can be to suit yourself. it could be simply a glass or it could be a decorative drinking horn. t

o crosses to spit upon, no pacts to sign in blood, nogoat's buttocks to kiss! after the oath comes the showing of the tools. each coven has a number of so-called "working tools. these are presented, one by one, to the initiate by the priest. as each one is presented its use is explained and, to show she has understood the explanation, the initiate lays her hands briefly on the tool..at the end of the ceremony the initiate is taken, by the high priest, around the circle to the four cardinalpoints. at each of these she is presented to the gods who are believed to be there witnessing the event as a newly made priestess and witch. anatomy of the occult raymond buckland, samuel weiser, ny 1977 42/ buckland's complete book of witchcraft after "death" the initiand then finds himself in the womb

p. honoring the gods is first and foremost in wicca. some traditions call this ceremony "cakes and wine, others "cakes and ale* the latter is perhaps more indicative of the "common" origins of the religion (peasants and serfs would seldom, if ever, get to drink wine. ale was their lot and they were happy with it. at wiccan coven meetings today, however, even if retaining the "ale" in the title of the ceremony, witches drink what they prefer: ale, beer, wine, fruitjuice. such a ceremony is found universally, in various forms, as a thanking of the gods for the necessities of life; thanking them for the food and drink we need in order to live. a plate of cakes (or cookies) rests on the altar, beside the goblet wine (or whatever) is in the goblet cakes and ale one covener is responsible for ke

ffering on the altar or before it. they then embrace and/or kiss the priest and move on back to their places. as they pass the burning cauldron, they throw into it their piece of parchment listing their weakness. priest stands for a moment and meditates on his position for the coming half year. he then removes the helmet and replaces it beside the altar. bell is rung nine times. then shall follow the ceremony of cakes and ale. after that the clearing the temple is performed so that there is plenty of room for fun, games and entertainment (which may still take place around the altar, if desired. the evening concludes with a feast (usually a potluck affair, with dishes brought by the coveners. beltane greater sabbat the outer edge of the circle, and the altar, may be decorated with flowers

am love" priest kisses priestess. one by one coveners move around to kiss priestess and to lay their offerings on the altar. when all have returned to their places, priest and priestess join hands and lead them in a dance (as singles or couples) around the circle. as they come to the cauldron, they jump over it. after several times around they halt. the bell is rung three times. then shall follow the ceremony of cakes and ale. after that the clearing the temple is performed so that there is plenty of room for fun, games and entertainment (which may still take place around the altar if desired. the evening concludes with a feast. imbolc greater sabbat this is the "feast of lights. it is another fire festival, so there is again a cauldron containing the makings of lesson six: sabbats i 71 72

rcle "sweeping out" that which is no longer needed. when he returns to the north, he covener: 2nd covener: priest: priestess: returns the besom to the priestess, with a kiss. she then gives it to the first covener, with a kiss. covener sweeps around the circle. this is repeated with all coveners. when all have done, priest and priestess return to altar. bell is rung three times. then shall follow the ceremony of cakes and ale. after that the clearing the temple is performed so that there is plenty of room for fun, games and entertainment (which may still take place around the altar if desired. the evening concludes with a feast. lughnasadh greater sabbat summer flowers are on the altar and around the circle. the altar cloth and candles should be yellow. the erecting the temple is performed

ady and lord, we thank thee, for all that has been raised from the soil. may it grow in strength from now till harvest. we thank thee for this promise of fruits to come. let the power of our lord be in each and every one of us at this time and throughout the year" all "so mote it be" lesson six: sabbats/ 73 74/ buckland's complete book of witchcraft the bell is rung three times. then shall follow the ceremony of cakes and ale. after that the cleaming of the temple is performed so that there is plenty of room for fun, games and entertainment (which may still take place around the altar if desired. the evening concludes with a feast. now answer the examination questions for this lesson in appendix b 1. the sabbats are holidays, a time to celebrate and rejoice with the gods. list the eight sa

nting" he places the seed in the hollowed space and closes the soil over on top of it. priest "this seed do i place in the womb of the earth that it may become a part of that earth, a part of life and a part of us" priest and priestess kiss, and priestess replaces bowl on altar. they then move around the circle, kissing and hugging each of the coveners. bell is rung three times. then shall follow the ceremony of cakes and ale. after that the clearing the temple is performed so that there is plenty of room for fun, games and entertainment. the evening concludes with a feast. summer solstice sabbat the altar cloth and candles should be white. the circle may be decorated with summer flowers, fruits, green branches or whatever is felt to be appropriate. in the south quarter stands a cauldron f

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

s in a specific direction, perhaps towards a person who is ill or in need of magical strength. release is the key at this stage. seite 21 wicca01.txt this release may take the form of a final shout, a leap, or words. as you extinguish your candle of need, you may shout: it is free, the power is mine! or, at the point of release, you may throw your extended hands wide in an arc above your head. if the ceremony is formal and you are using an athame, you can at this moment bring it in front of you to mark the invisible cutting of the knot holding the power. pull your visualised or actual knots tight, cut them, leap into the air, shouting: the power is free! or it is done! sometimes there is just a sudden stillness, as the power leaves. afterwards, you need to ground the energies by sitting or

everywhere and can be quite dangerous) add your incense gradually, about half a teaspoon at a time, once the charcoal block in the censer is glowing but not releasing sparks. with practice, you will learn to add the right quantity to ensure a steady but not choking stream of smoke as part of the ritual. many practitioners prefer to light it beforehand and just add a teaspoon of incense as part of the ceremony or spell when they need a billow of fragrance. incenses with a greater proportion of resin and gum will last longer- hence the popularity of frankincense in religious ceremonies. when working in a group, you can ask one person to top up the censer if necessary during a long rite. if you are alone, make this part of your increasing power actions in a private ritual. practise using non

ly the same. each is set in its own quarter of the circle and used to charge the focus of the ritual with power. they can also be used for empowering and cleansing your ritual tools. if you make your own candles or incense for your rituals, you can endow energies by chanting the purpose for which they are being made. some practitioners prepare their ritual substances the day or the evening before the ceremony, at the right planetary or angelic hour for its purpose. but you do not need to do this- the days of apprentices and long hours devoted to a single ritual are gone and even the most complex ceremony need take no more than an hour, many much less. salt salt rituals are among the oldest forms of magick and salt can form the focus of magick for health and prosperity ceremonies as well as

cleanse them after a formal ritual or when their energies seem depleted. if the ritual is important or arduous, you can recharge the tools before each use, but usually this is not necessary, as the cleansing from a previous ritual will automatically restore the energies. however, as you polish your candlesticks or athame before putting them on the altar, you may wish to focus on the intention of the ceremony and visualise light entering the tools. charging with power you can charge your tools separately as you obtain them. alternatively, group them together on a table before their first use in ritual and create a circle of light around them with small purple candles at the eight main compass points (north, north-east, etc. start at the north candle and end with the north-west candle* firs

ck has to conform to the needs and customs of the modern world, and so witches today often do not fast for 24 hours or abstain from sex for the same period. but you should try to slow your activities down in the hours before a formal ceremony, eat only a light meal and turn off all phones, faxes and computers if you are working from home. make sure you have all the basic tools and ingredients for the ceremony and that the room is ready. about an hour before the ritual, prepare yourself, by having a bath in which a sprinkling of sacred salt and a few drops of cleansing oils, such as pine or eucalyptus, have been added. light purple or pink candles in the bathroom and allow all your daily concerns to flow out of your body into the water, to be transformed by the candlelight. when you are rea

rebirth to-[name the town] and its inhabitants* now cast the circle around the elemental candles, with your wand, starting from the north in a single unbroken movement, visualising as you do a stream of light emanating from it that encloses you above, around and beneath (if you are working with a group, they can stand or sit within a circle while you cast around them. this is better than slowing the ceremony by having people entering the circle separately after it is cast and then having to close the circle after each one) say: i cast this circle of light, of power and of protection. may the circle that is cast always be unbroken. bless my workings this night [or day, o mother and father of rebirth and renewal, unified and yet two, and all that is and has been and shall be, creative spiri

ing tree or in a large plant of lavender or basil. there are many other things you can add to a formal ritual, for example, ringing the bell or drawing pentagrams. in this ritual, you could also have passed the elemental tools over the clay to give it additional power. ceremonies are really a glorious mix and match and this is just a sample of how you can combine the tools and the forms to create the ceremony you want. you may like to record in your book of shadows those rituals that work well and others that did not seem so potent, together with any reasons why you think this is so. in time, you will develop perhaps three or four basic ritual 'templates' for coven or personal work, and with practice the preparations and stages will become almost automatic. as your energies ever more creat

altar in advance, if you can* choose candles for the altar, to mark the quadrants of the circle and to represent people. check they are the right colour. choose elemental candles* inscribe your candles* anoint your candles* choose your associated symbols that will act as a focus for the spell* choose your elemental tools* choose your herbs. decide if you are going to empower them before or during the ceremony and write down the words if necessary. make any sachets or poppets you intend to use* choose your oils* choose your incenses* choose your crystals* choose your ritual substances* consecrate the ritual substances [insert pic p288- the ceremony* cast your circle* invoke the elements and angels* focus on the symbol of the spell and declare your intentions* endow the symbol with magical e

COMMENTARY ON THE SEAL OF THE NINE ANGLES

ubject, i am convinced that plato's discourses upon geometry and the significance of the various "platonic solids" are essentially taken from pythagoras' work, just as pythagoras came up with these notions following his lengthy stay in egypt as a priesthood initiate. fascinating how these "trails" just keep going backward until they vanish into the mists of pre-recorded history. bear in mind that the ceremony of the nine angles was composed within the conceptual and iconographic limits of the age of satan. nor was it intended to be an extensive, exhaustive "last word" on the angles or other included concepts; it was conceived as a noetic vision and gbm expression. the following comments pertain to my ideas at that time and deliberately avoid embellishing the cna with the more sophisticated

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

th angle: the culmination of this dynamic process: the black flame in its perfection: the 'will to power" of nietzsche in a glory of desire: the extension of the enlightened will and initiated psyche throughout all dimensions of space, time, and thought: what in the aeon of set would be uttered as xeper. all material contained herein copyright 1998 temple of set. all rights reservpl1-2 concerning the ceremony of the consecrating the vault of the adepti r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 concerning the ceremony of consecrating the vault of the adepti by g.h. frater p.c.a. this a most solemn and yet joyous occasion. it acts as a binding link between our order and the divine. the vault of the adepti places itself as a physical image of the heart of our order. the vault al

tar is charged as well as the vault, the elemental forces in hwchy will not be invoked. the relationship between the four kerubs on the altar and the four enochian tablets which are visible in each quarter should be obvious. it is from the symbolism of the tablets that we call upon to charge the kerubic signs upon the altar. it is the chief adept of the second order who announces the beginning of the ceremony by holding the winged globe wand up high in the air and vibrating "hekas hekas este beh beloi" the chief is holding the wand by the white band. this is 3 symbolic of the equilibrated forces of over the governance of the four elements, beneath the divine wings of hwhy. through the chief adept holding the wand by the white band, he is symbolically forcing any and all negative energy dow

h are held together by the tablet of union. this is the fifth principle, the element of. tools on the altar there are five tools on the altar. they are the air dagger (m, crucifix (o, chalice (n, chain (l, and the censer for the symbol of sitting on the letter c. as the tools are replaced on the altar after their use in the invocation of the watchtower, it begins the first magnetic re-charging of the ceremony. door of the vault the four kerubs on the door of the vault are also re-activated through the tablets of the watchtower and the invocation. this symbol, being placed on the doorway to the vault, also charges and activates the c doorway or the entrance into the center of the mystical burying place of our founder. opening of the portal five knocks are given after the adorations and invo

gation. the black chain of twenty-two links shows the mundane with our negativity and sins. it is not my intention in this paper to pursue a discussion on karma vs. sin, but let us remind ourselves that we must always strive to our higher, divine self, and to become more than human. anything less than this is a negative action to our spiritual development within. we call it negative karma or sin. the ceremony continues, the chief officers re-enter the vault and remove book t. it is then placed on the altar. now, hru is invoked to aid the order in its timeless search for the mysteries of divine light. this quest must never be forgotten and should be recalled every day when we perform the qabalistic cross. let the celebration and solemn ceremony of the consecration of the vault remind us to

vault, all the adepts circumambulate to help create the vortex and to symbolize the journey of the l around the a. 7 conclusion at this point after the final confirmation, the second order adepts may discuss group goals for the next 12 months. the closing of the vault is then procured. the pastos is returned inside with a lid on. 5=6 signs are given as a final sealing and blessing and closing of the ceremony. may the light of the sun shine with you always. g.h. frater p.cyoby charles w. cosimano preface this is a redoing of psionics 101, which lasted one edition and then was reissued as psychic power by llewellyn. what most folks who read my stuff forget is that the material in the original book is now almost 20 years old and so a whole bunch of it became obsolete with time. in 1981, fate

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

eppes, amalgamated metal, british metal, christies (the auctioneers, and the chairmanship of the australian new zealand bank. in his book, the english rothschilds, richard davis reports that lionel rothschild was a frequent visitor to the carrington's home in whitehall. the two families are related by the marriage of the fifth earl rosebery to hannah rothschild, daughter of mayer, in 1878. during the ceremony, she was given away, as the british say, by the secret government 153 prime minister disraeli. the bilderberg elite, like carrington and those on the steering committee, coordinate the regular attenders of bilderberg meetings (who know the real game plan) and those invited on a rare or one-time basis (who may not know the true agenda of the organisation, but can be fed the party line

g cambridge university. he left the order after the row with its founders and then travelled to mexico, india, and ceylon, where he was introduced to yoga and buddhism. he also became a record-breaking mountaineer. buddhism replaced his interest in the occult until an experience in cairo in april 1904. crowley was asked by his wife, rose, to perform an esoteric ritual to see what happened. during the ceremony, she entered a trance-like state and began to channel the words of a communicator. the super elite- the black magicians 207 "they are waiting for you, she said to crowley. the "they, she said, was horus, the god of war and the son of osiris, in ancient egyptian belief. crowley did not accept any of this and asked his wife a series of detailed questions in an effort to trick her. but r

DAVID ICKE CHILDREN OF THE MATRIX

what a monumental fraud this guy jackson is, but then he's not alone. the 33rd degree of the scottish rite of freemasonry is an honorary degree and can only be attained at the behest of those who control the 33rd degree from its supreme headquarters in the serpent-decorated temple in washington. jim shaw, who was initiated there, said in the deadly deception that he saw some very famous faces at the ceremony "there were some extremely prominent men there that day. including a scandinavian king [king gustav of sweden is illuminati and, of course, bloodline, two former "spiritual" satanism and "christian" conmen 317 presidents of the united states, an internationally prominent evangelist, two other internationally prominent clergymen, and a very high official of the federal government, the

reptilian underground base that could be accessed from the temple itself. many ancient pyramids, temples, mounds, and other earthworks also had entrances to underground reptilian cities. jane was taken through a tunnel to a place called the pink room. there she saw several of the mormon leaders dressed in black worshipping lucifer in a ritual called true order of prayer. this is a ritual form of the ceremony the regular mormons go through with all the signs, tokens, and penalties. she said she saw one mormon leader, a president benson, tied to a chair and gagged when he refused to watch the sacrifice. when he still refused to participate, she says he was put in a white bag, like a laundry bag, and they all beat him. jane also experienced the unexplainable disappearance of foetuses she was

DAVID ICKE THE BIGGEST SECRET

ter leaving cambridge university. he left theorder after the row with its founders and travelled to mexico, india, and ceylon, where hewas introduced to yoga and buddhism. he also became a record-breaking mountaineer.buddhism replaced his interest in the occult until an experience in cairo in april 1904.crowley was asked by his wife, rose, to perform an esoteric ritual to see what happened.during the ceremony she entered a trance-like state and began to channel the words of acommunicator. they are waiting for you she said to crowley. the they, she said, washorus, the god of war and the son of osiris, in ancient egyptian belief. crowley did notaccept any of this and asked his wife a series of detailed questions in an effort to trick her.but rose, who apparently knew little of the esoteric

ry schweppes, amalgamated metal, british metal,christies the auctioneers, and the chairmanship of the australian new zealand bank. inhis book, the english rothschilds, richard davis reports that lionel rothschild was afrequent visitor to the carringtons home in whitehall. the two families are related by themarriage of the fifth earl rosebery to hannah rothschild, daughter of meyer, in 1878.during the ceremony she was given away as they say by prime minister disraeli.carrington, then, is of the rothschild-british aristocratic reptilian bloodline. he has the271perfect background and attitudes for a brotherhood manipulator and he has beenappointed to perform many tasks for them. he was the british foreign secretary whoensured that power in the former rhodesia was transferred from the white mi

he highest profile reptilian family on the planet and theyoperate at the heart of the global manipulation. they are still gofers of a kind and notat the very top of the pyramid, but they are close to those who are.the very coronation of the british monarch reveals the true background to thewindsors and their predecessors. when the queen was crowned elizabeth ii on june2nd 1953, all the regalia of the ceremony, the crowns, sceptres, gowns, orb andbracelets, were taken from the tower of london and kept overnight in the jerusalemchamber at westminster abbey. this chamber is where the scholars met to translate theking james authorised version of the bible under the overall supervision of sirfrancis bacon and robert fludd, the grand master of the priory of sion.1 the britishroyal family still h

still hold the copyright for this! the jerusalem chamber is panelled withcedar wood brought from the lebanon because that was the wood said to be used tobuild solomons temple. the tapestry in the chamber depicts the judgement ofsolomon. westminster abbey, the christian cathedral, is in fact a pagan temple. eventhe floor is made of black and white squares like a freemasonic temple.at the start of the ceremony in 1953, the queen sat on the coronation chair andunder her bum was the stone of destiny which edward i had stolen from scone(pronounced scoon) abbey in scotland in 1246. the stone was supposed to have beenbrought to ireland from israel via egypt and is also known as jacobs pillar or pillow. ithink the basic theme of that is correct, but there is a great deal more to know about thedet

archbishop of canterbury said:as kings, priests, and prophets were anointed: and as solomon was anointed by zadokthe priest and nathan the prophet, so be thou anointed, blessed and consecrated queenover the peoples, whom the lord thy god hath given thee to rule andgovern..this is pure brotherhood symbolism. the lord thy god means the gods of theancient world, the reptilian gods. the crown used in the ceremony goes back to thetime of edward the confessor. he was the king of england who built the originalwestminster abbey in 1065 and later the present one was begun by the templar-controlled, henry iii. edward died in 1066, the very year that william the conquerorand his st clair supporters invaded england and won the battle of hastings underinstructions from the black nobility of v enice. th

DION FORTUNE MYSTICAL QABALA

technical working of the mysteries these initiations are conferred on the physical plane by means of ceremonial, which may be effectual, or may not. the gist of the matter lies in the fact that one cannot waken into activity what is not already latent. life is the real initiator; the experiences of life stimulate into function the capacities of our temperaments in such degree as we possess them. the ceremony of initiation, and the teachings that should be given in the various grades, are simply designed to make conscious what was previously subconscious, and to bring under the control of the will, directed by the higher [page 246] intelligence, those developed reaction-capacities which have hitherto only responded blindly to their appropriate stimuli. 19. be it well noted that it is only

DION FORTUNE PSYCHIC SELF DEFENSE

sed before the charging was completed, it ran down again rapidly. for a long time i had no reserves of energy, and after the least exertion would fall into a dead sleep at any hour of the day. in the language of occultism, the etheric double had been damaged, and leaked prana. it did not become normal until i took initiation into the occult order in which i subsequently trained. within an hour of the ceremony i felt a change, and it is only upon the rarest occasions since then, after some psychic injury, that i have had a temporary return of those depleting attacks of exhaustion. i have told this story in detail because it is a useful illustration of the manner in which the little-known powers of the mind can be abused by an unscrupulous person. first-hand experience is of far more value t

ith the element of air. i am betraying no secrets if i say that certain grades of initiation refer to the elements, for the fact is too generally known, and too obvious, for it to be any more mysterious than the queen of spain's legs. to begin with, i have an exceptionally bad head for heights, and as the abyss of height belongs to the element of air, i obviously have no natural affinity with it. the ceremony went exceptionally badly even for an air ritual. two of the principal officers, husband and wife, helped to maintain its reputation as a contentious element by having a family jar in the middle of the proceedings, and the usual upsets and smashings occurred on a generous scale. for the next fortnight i lived in the midst of a cataclysm of crockery. i smashed my way through two entire

. later on an inspiration) came to me and i said 'is your order the order of the christ' he answered 'it is' i told him of my experience (related above) and accepted initiation; but i had the inner conviction that all was not right "i felt no inner response to several incidents during the initiation, and i began to call mentally and earnestly upon the christ, and kept on doing so until the end of the ceremony (i learned afterwards that he had told one of his disciples that i had accepted initiation but not the master "it would take too long to relate other less important details so i go on to our second interview during which he asked me several times to leave the town where i was and to join him in active work. this time i heard the inner voice clearly; it said 'no' suddenly he said 'sit

way, after taking the oath in the usual manner, suddenly screamed most terribly, startling everyone, and was ill for some weeks as if from a severe nervous shock, and never had anything more to do with occultism. no explanation of the incident was ever forthcoming. i was present myself upon one occasion when a batch of three candidates was being "done" and it was suddenly noticed in the course of the ceremony that the number of the candidates had become reduced to two. enquiry elicited the fact that the third had taken fright and fled. what happened in these two cases, i do not know; whether there had been a breach of good faith, or whether one was intended, no one can say; but something put the fear of the lord into these two individuals pretty effectually. that no such shock is inherent

ceremony that the number of the candidates had become reduced to two. enquiry elicited the fact that the third had taken fright and fled. what happened in these two cases, i do not know; whether there had been a breach of good faith, or whether one was intended, no one can say; but something put the fear of the lord into these two individuals pretty effectually. that no such shock is inherent in the ceremony is proved by the fact that these are the only two cases in my experience, and i have seen a very large number of ceremonies. person ally, when i took my own initiation i felt as if i had come into harbour after a stormy voyage. another man who was intimately known to me as an advanced occultist was turned out of the order to which he belonged, why, i do not know, but from what i saw o

DONALDTYSON CORONZON

mortar, and make poison thereof, to slay the sons of men (here the spirit stimulated the voice of frater p[edurabo, which also appeared to come from his station and not from the triangle) i don't think i can get any more; i think that's all there is (the frater was seated in a secret place covered completely by a black robe, in the position called the "thunderbolt. he did not move or speak during the ceremony) next the scribe was hallucinated, believing that before him was a beautiful courtesan whom previously he had loved in paris. now, she wooed him with soft words and glances, but he knew these things for delusions of the devil, and he would not leave the circle. the demon then laughed wildly and loud (upon the scribe threatening him, the demon proceeded, after a short delay) they have

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

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ld moses from crocodiles. 2. greek mo'non de` tw^n merw^u tou^ o?si'ridos th`n i?^sin ou`x e`urei^n to` ai?doi^n e`u u`s ga`r ei's to`n potamo`n r!ifh^nai kai` geu'sas ai to'n te lepidwto`n au`tou^ kai` to`n fa'gron kai` to`n o?ksu'rugxon. k.t.l. by the festival celebrated by the egyptians in honour of the model of the lost member of osiris, we are probably to understand the public performance of the ceremony of "setting up the tet in tattu, which we know took place on the last day of the month choiak; see loret, les f tes d'osiris au mois de khoiak (recueil de travaux, t. iv, p. 32, 87; plutarch, de iside, xviii. 3. an account of the battle is also given in the ivth sallier papyrus, wherein we are told that it took place on the 26th day of the month thoth. horus and set fought in the form

carnation of the apis bull at memphis. that seker was a the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (1 of 19 [8/10/2001 11:23:58 am] solar god is quite clear, but whether he "closed" the day or the night is not certain. originally his festival was celebrated in the evening, wherefrom it appears that he represented some form of the night sun; but in later times the ceremony of drawing the image of the god seker in the hennu boat round the sanctuary was performed in the morning at dawn, and thus, united with ptah, he became the closer of the night and the opener of the day. he is depicted as a mummied body with the head of a hawk, and he sometimes holds in his hands emblems of power, sovereignty, and rule.[3] another form of ptah was ptah-seker-ausar wher

, the god of the south the stomach and large intestines, and the god of the west the liver and gall-bladder. with these four gods four goddesses were associated, viz, nephthys, neith, isis, and selk or serq. connected with the god horus are a number of mythological beings called heru shesu[1 (or shemsu, as some read it, who appear already in the pyramid of unas in connection with horus and set in the ceremony of purifying and "opening the mouth; and in the pyramid of pepi i. it is they who wash the king and who recite for him the "chapter of those who come forth" and the"[chapter of] those who ascend"[2] the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (13 of 19 [8/10/2001 11:23:59 am] in the judgment scene in the book of the dead, grouped round the pan of t

fied with osiris, the type of incorruptibility. osiris takes upon himself "all that is hateful" in the dead: that is, he adopts the burden of his sins; and the dead is purified by the typical sprinkling of water. while the gods are only accompanied by their ka's, the deceased, in right of his identification with a higher power, is accompanied by his tet[1] also, that is, by his osiris. throughout the ceremony, the eye of horus,[2] which is represented by various substances, plays a prominent part, for it is that which gives vigour to the heart of the dead and leads him to the god. that portion of the ceremony which was believed to procure the unlocking of the jaws and the opening of the mouth of the deceased, or of the statue which sometimes represented him, was performed after the purific

the an-mut-f and sa-mer-f priests introduce ani to the gods, whom he addresses in two speeches (see p. 71, 301, and pll. 12-14) in the second the text is not divided into distinct sections, and the gods are not grouped (see p. 330, and pll. 23-24) chapter xxii "the chapter of giving a mouth to osiris ani, the scribe it and teller of the holy offerings of all the gods (see pp. 25, 274, and pl. 6) the ceremony of giving a mouth to the deceased was, according to the vignette in the papyrus of nebseni, performed by the "guardian of the balance. in the papyrus of ani there is no vignette, and it is remarkable that this chapter follows immediately after chapter 1. chapter xxiii "the chapter of opening the mouth of osiris, the scribe ani (see pp. 84, 306, and pl. 15) chapter xxiv "the chapter of

offerings stand two priests: the sem priest, who wears a panther's skin, holding in his right hand a libation vase, and in his left a censer; and a priest holding in his right hand an instrument[1] with which he is about to touch the mouth and eyes of the mummy, and in his left the instrument for "opening the mouth"[2] behind or beside them on the ground, in a row, lie the instruments employed in the ceremony of "opening the mouth"[2] etc, the mesxet instrument, the sepulchral box, the boxes of purification, the bandlet, the libation vases, the ostrich feather and the instruments called seb-ur, temanu or tun-tet, and the pesh-en-kef. the kher-heb priest stands behind reading the service of the dead from a papyrus. appendix: in the papyrus of hunefer a slab or stele with rounded top is plac

have brought unto thee the thigh (fig. 4) as the eye of horus. i have brought unto thee the heart; let there be no rising up against this god. i have plates v. and vi. http//www.sacred-texts.com/egy/ebod/ebod17.htm (3 of 12 [8/10/2001 11:26:43 am] brought unto thee the antelope, his head is cut off; i have brought unto thee the duck, his head is cut off" here the sacrifice ends. the next part of the ceremony, i.e "the opening of the mouth and eyes" is performed by the sem priest, who addresses the deceased "i have come to embrace thee, i am thy son horus, i have pressed thy mouth; i am thy son, i love thee. his mother beats her breast and weeps for him, and those who are in chains with him (i.e, isis and nephthys) beat their breasts. thy mouth was closed, but i have set in order for [1. t

n the form of fishes" for the text, see schiaparelli. il libro dei funerali degli antichi egiziani (in atti della r. accademia dei lincei; rome, 1883 and 1890, p. 94; naville, todtenbuch, chap. 134] p. 267 "thee thy mouth[1] and thy teeth" the kher-heb next calls on the sem priest four times "o sem, take the seb-ur[2 (fig. 5) and open the mouth and the eyes; and while the sem priest is performing the ceremony the kher-heb continues "thy mouth was closed, but i have set in order for thee thy mouth and thy teeth. i open for thee thy mouth, i open for thee thy two eyes. i have opened for thee thy mouth with the instrument of anubis. i have opened thy mouth with the instrument of anubis, with the iron tool with which the mouths of the gods were opened. horus, open the mouth, horus, open the mo

EMPERORS NEW RELIGION CHURCH OF SATAN

s the following rituals: 1. le messe noir a rite of passage intended to rid the follower of catholic christian dogma. 2. l air epais an initiation ritual in which the participant symbolically dies and is reborn as a satanist. 3. das tierdrama a reminder of one s animal heritage. 4. homage to tchort draws inspiration from russian folklore of various demons, which are summoned during the ritual. 5. the ceremony of the nine angles inspired by h. p. lovecraft, it is intended to emphasize potential. 6. the call to cthulhu also inspired by h. p. lovecraft, it reflects the dimness of an almost forgotten past. 7. the satanic baptisms baptism rituals for children and adults. rituals 4, 5, and 6 have no clear purpose. michael aquino, the author of rituals 5 and 6, explains that the fledgling organiz

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

the mystical practices of asceticism and meditation. various miracles were ascribed to al-bestami. sources: attar, farid al-din. muslim saints and mystics. translated by a. j. arberry. chicago: university of chicago press, 1966. zaehner, r. c. hindu and muslim mysticism. london: athlone press, 1960. encyclopedia of occultism& parapsychology. 5th ed. abu yazid al-bestami 5 abyssum an herb used in the ceremony of exorcising a haunted house. abyssum is consecrated by the sign of the cross and hung up at the four corners of the house. academia de estudo psychicos cesare lombroso cesare lombroso academy for psychical research, founded in sao paolo by jose de freitas tinoco in september 1919. the academy investigated the mediumship of carlos mirabelli. in 392 sittings, mirabelli produced what w

image, after which a bamboo bier, on which a body is conveyed to the grave, and some of the dust of the ground were carried into a little hut erected near the house of the visited, and a white cloth was draped over the door. a curious element of the ritual, which seems to show that these people had a legend something like the old greek myth of charon and the river styx, was a song chanted during the ceremony with the following line: you are well dressed, but you have no canoe to carry you across to the other side. possession in most preindustrial cultures, epileptic diseases were assumed to be the result of demoniac possession. in much of africa the sufferer was supposed to be possessed by mbwiri, and the person was relieved only by the intervention of the medicine man (priest) or a spiri

ith witches, who are believed to fly on broomsticks. others less aerially disposed ride over by-road and heath, seated on the back of cats that have been transformed into coal-black steeds for the journey. the green-robed fairies are also said to hold special festive meetings at their favorite haunts. there are many folk customs relating to this eve of mystic ceremonies: the youths, who engage in the ceremony of pulling the green kail, go hand-in-hand, with closed eyes, into a bachelor s or spinster s garden, and pull up the first kail stalks that come in their way. should the stalks prove to be straight in stem, and with a good supply of earth at their roots, the future husbands (or wives) will be young, good looking, and rich in proportion. if the stalks are stunted, crooked, and have li

body. menominee shamans are said to handle fire, as also are the female sorcerers of honduras. indians know well how to handle venomous serpents with impunity. if they can not avoid being bitten, as they usually can, they seem to be able to avert the fatal consequences of the bite. the wonderful acts performed in the snake dance of the hopi have often been described. a trick of navaho dancers, in the ceremony of the mountain chant, is to pretend to thrust an arrow far down the throat. in this feat an arrow with a telescopic shaft is used; the point is held between the teeth; the hollow part of the handle, covered with plumes, is forced down toward the lips, and thus the arrow appears to be swallowed. there is an account of an arrow of similar construction used early in the eighteenth centu

sed from death or apparent death (his biographer does not seem to know which) a young lady of a consular family who had been betrothed and was mourned by the entire city. yet another story relates how apollonius saved a friend of his, menippus of corinth, from marrying a vampire. the youth neglected all the earlier warnings of his counselor, and the preparations for the wedding proceeded. just as the ceremony was about to begin, apollonius appeared and caused the wedding feast, the guests, and all the evidences of wealth. which were but illusion.to vanish; then he wrung from the bride the confession that she was a vampire. many other similar tales are told of the philosopher s clairvoyant and magical powers. his death is wrapped in mystery, although he is said to have lived to be nearly on

dged blade. the blade is never used for cutting and no attempt is made to keep it sharp, though often great care is taken to make it artistic. the athame is normally used to cast the circle at the beginning of rituals, thus establishing the magical space within which rituals are performed. it is also used for summoning and banishing the spirit entities who are called to be present as guardians of the ceremony. at the climax of the ritual at which wine is shared, the athame is often plunged into the chalice of wine (symbolic of the sex act. although occasional pieces of art show figures identified as pagans or witches holding a knife, knives were conspicuous by their absence in european witchcraft texts. they appear to be one of the several elements introduced by gerald b. gardner (1884.196

at was slain and the priest repeated: the kid is the substitute for mankind; he hath given the kid for his life, he hath given the head of the kid for the head of the man. a pig might be offered: give the pig in his stead and give the flesh of it for his flesh, the blood of it for his blood. the cures were numerous and varied. after the patient recovered, the mashmashu priests purified the house. the ceremony entailed the sprinkling of sacred water, the burning of incense, and the repetition of magical charms. people protected their homes against attack by placing certain plants over the doorways and windows. the halter of a donkey, or ass, was apparently used, in the same manner that horseshoes have been used in europe to repel witches and evil spirits. the purification ceremonies suggest

nd it eminently delectable to know all without studying anything, to dispose of the treasures of the earth without the solicitations of monarchs, to rule the elements rather than men. heaven made me liberal; i have sufficient to satisfy my taste; all that surrounds me is rich, loving, predestinated. when the service was finished the costume of ordinary life was resumed. a superb repast terminated the ceremony. during the course of the banquet the two guests were informed that the elixir of immortality was merely tokay coloured green or red according to the necessities of the case. several essential precepts were enjoined upon them, among others that they must detest, avoid, and calumniate men of understanding, but flatter, foster, and blind fools, that they must spread abroad with much mys

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

appearing like naked men of gentle countenance and behavior, yet the magician must remain warily on his guard so that they do not deceive him by such mild gestures, for they are exceedingly fraudulent and deceitful in their dealings with those who constrain them to appear without compact, having nothing in view but to accomplish his destruction. the spirit must be discharged with great care after the ceremony is finished and he has answered all the demands made upon him. the magician must wait patiently until he has passed through all the terrible forms that announced his coming, and only when the last shriek has died away and every trace of fire and brimstone has disappeared may he leave the circle and depart home safety. if the ghost of a deceased person is to be raised, the grave must b

perator must turn towards the east to pray, and the west to invoke; he must be either alone or assisted by two persons preserving the strictest silence; he must wear the magical vestments, which we have described in the seventh chapter, and must be crowned with vervain and gold. he should bathe before the operation, and all his under garments must be of the most intact and scrupulous cleanliness. the ceremony should begin with a prayer suited to the genius of the spirit about to be invoked and one which would be approved by himself if he still lived. for example, it would be impossible to evoke voltaire by reciting prayers in the style of st. bridget. for the great men of antiquity, we may see the hymns of cleanthes or orpheus, with the adjuration terminating the golden verses of pythagora

elligence received. in his book old new zealand (1863, f. e. maning cites an interesting case of tohungaism. a certain young chief had been appointed registrar of births and deaths, when he suddenly came to a violent end. the book of registries was lost, and much inconvenience ensued. the man s relatives notified their intention of invoking his spirit and invited general cummings to be present at the ceremony, an invitation he accepted. cummings s story continues as follows: the appointed time came. fires were lit. the tohunga repaired to the darkest corner of the room. all was silent, save the sobbing of the sisters of the deceased warrior-chief. there were 30 of us, sitting on the rush-strewn floor, the door shut and the fire now burning down to embers. suddenly there came a voice out fr

ccepted for use in the rituals. santo daime rituals begin with the separation of the men and women into two groups in the meeting hall. two lines are formed and the ayahuasca is received. then the hymns are sung and dancing begins. different songs have different purposes (healing, communicating with spirits, celebration. additional sips of the sacramental substance are handed out every few hours. the ceremony may last as long as eight to twelve hours. maestre irineu was succeeded by padrinho sabastiao de melo, who was in turn succeeded by his son, padrinho alfredo gregorio de melo, the present international leader. a second smaller group is headed by padrinho alfredo s brother, paulo roberto de melo. the larger group was incorporated in brazil in 1974 as the eclectic center of the universa

was usually wrapped in the skin of a sacrificed bull and left lying all night beside the river. he was visited by supernatural beings in the darkness and obtained answers regarding future events. another and horrifying way to perform this divination ceremony was to roast a live cat. the cat was turned on a spit until the big cat (the devil) appeared and either granted the wish of the performer of the ceremony, or foretold what was to take place in answer to a query. in the twentieth century, there are still memories of traditional beliefs regarding witchcraft, fairies, the evil eye, second sight, and magical charms to cure or injure. individuals, domesticated animals, and dwellings were charmed against witchcraft by iron and certain herbs or berries. the evil eye influence was dispelled by

infernal spirits, formerly practiced in the highlands and islands of scotland. it is believed to have been originally a ceremony of sacrifice from the more northern lands to the subterranean gods, which became in christian times an invocation of infernal spirits. the word taigheirm signifies either an armory, or the cry of a cat, according to the sense in which it is used. an early description of the ceremony, which must be performed with black cats, is given in george c. horst s deuteroscopie (1830: after the cats were dedicated to all the devils, and put into a magico-sympathetic condition by the shameful things done to them, and the agony occasioned them, one of them was at once put upon the spit, and, amid terrific howlings, roasted before a slow fire. the moment that the howls of one

, and red sandal, burnt with laurel-wood, and twigs of desiccated heliotrope, in a new chafing-dish, which must be ground into powder and buried in an isolated spot, after the operation is finished. the talisman must be afterwards encased in a satchel of bright yellow silk, which must be fastened on the breast by an interlaced ribbon of the same material, tied in the form of a cross. in all cases the ceremony should be preceded by the conjuration of the four, to which the reader has already been referred. the form of consecration, accompanied by sprinkling with holy water, may be rendered in the following manner. in the name of elohim, and by the spirit of the living waters, be thou unto me as a sign of light and a seal of will. presenting it to the smoke of the perfumes:.by the brazen ser

ct with saturn and jupiter. the consecration consists in its exposure to the smoke of a perfume composed of incense, ambergris, balm, grain of paradise, saffron, and macis, which is the second coat of the nutmeg. these must be burnt with wood of the oak, poplar, fig tree, and pomegranate, and placed in a new earthen dish, which must be ground into powder, and buried in a quiet spot, at the end of the ceremony. the talisman must be wrapped in a satchel of sky-blue silk, suspended on the breast by a ribbon of the same material, folded and fastened in the form of a cross. the talisman of jupiter is held to attract to the wearer the benevolence and sympathy of everyone. it averts anxieties, favours honourable enterprises, and augments well-being in proportion to social condition. it is a prote

FRATER TENEBROUS CULTS OF CTHULHU

ers as cohn wilson, ramsey campbell, and brian lumley. the mythos has also been adopted for practical use by a number of contemporary magical and occult groups and organizations. anton la vey, head of the california-based church of satan, published his satanic rituals in 1972, and devoted a whole chapter to the metaphysics of lovecraft, including detailed descriptions of two lovecraftian rituals, the ceremony of the nine angles and the call to cthulhu. these rituals were transcribed in the original language of the necronomicon, and translated into english by lavey s fellow satanist, michael aquino9. another group which employs lovecratian elements in their workings is the black snake cult, or la couleuvre noire, a voodoo coven which combines the rites of the left-hand path with archetypes

FREEMASON BLUEBOOK

ntative: and he may, in person or by special deputy, at his pleasure install the officers of any lodge. subject to this prerogative of the grand master, it is the right and duty of every master to install his successor, or cause him to be installed. but a warden, acting as master, cannot, unless he is a past master, install his successor, although he may call a past master to the chair to perform the ceremony. any past master, and no one but a past master (and by that term is meant the past master of a lodge, can install a master. when the master has been installed, it devolves upon him to install the other officers, but, of course, he may call upon the one who installed him to install all of them. in england, it has been the custom for each subordinate officer to install his successor, bu

rand lodge/bluebook/bluebook1.htm (37 of 76 [11/22/1999 11:51:55 am] music. benediction. the lodge should open at its hall and march in procession to the place where the ceremonies are to be performed: and, after they are finished, retum to its hall and close. if thc services are at the hall, the lodge should be opened and closed in an anteroom, and never in the presence of profanes. a portion of the ceremony of the installation of a master can be performed only in a convention of not less than three past masters of a lodge. it is known as the past master's degree" and is often confounded with a degree of the same name conferred in royal arch chapters; but the chapter past master cannot, in this state, be recognized by a past master of a lodge. in different jurisdictions, the usage, as to

"degree" and then to return to assist in the remaining ceremonies; and when the installation is public, this ceremony is either performed before leaving the lodge room for the public hall, or after returning from the public services: in others, the installing officer, at his convenience, generally before, but it may be after, the installation, with the necessary assistance, performs this part of the ceremony. after installation the officer is entitled to serve, unless it appears that he is actually ineligible, all other questions being settled by the installation. when an officer is declared. by competent authority, to be duly installed, his installation is valid, although portions, or even all, of the ceremony have been omitted. when a meeting is held for installation, the lodge must be

end of years* i now conduct you to the oriental chair, and hail you as master of this maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (42 of 76 [11/22/1999 11:51:55 am] lodge. call up the brethren [done) master, behold your brethren! brethren, behold your master! brethren, salute your master! the brethren salute the master, who remains seated, with the private grand honors if the ceremony is private, or with the public grand honors if other than masons are presenl the brethren are then seated, and the installation ode may be sung. if the installation is in a lodge, instead offollowing the foregoing form, after the bylaws and records are presented to the master, the installing officer may adopt the following: ins. officer. you will now be solemnly inducted into the orie

ts earthly resting place. his soul we commend to thy gracious keeping. as we go our several ways, may thy blessing rest upon us and may thy presence be with us now and evermore. in thy holy name we make our prayer. amen. chapter x. installation of grand officers. a grand master may be installed by a present or past grand master of the same or another jurisdiction: if it is not practicable to have the ceremony performed by one of that rank, the senior past master present may act himself, or call to the chair some past grand officer to act under his direction. in some jurisdictions, at the installation of a grand master, a ceremony, corresponding to the "past master's degree" and called the "past grand master's degree" is required. it is, however, a recent invention, and never has been pract

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

life, or the two generating agencies throughout nature. of the species of it which grows on the oak, borlaise says that they deified the mistletoe and were not to look upon it but in the most devout and reverential manner "when the end of the year approached, they marched with great solemnity to gather the mistletoe of the oak in order to present it to jupiter, inviting all the world to assist in the ceremony"[16 [16] borlaise. according to the latin writer pliny, the "druids have nothing more sacred than the mistletoe and the tree on which it grows, provided it be an oak" this plant, which is called all heal, although sought after with the greatest religious ardor, is seldom found, but should the people who go forth at christmas time in large numbers succeed in finding it they immediately

ns with sickles forged by the mother, was borrowed from the phrygians, or from the worship of the great mother. in india, the strictest chastity was prescribed to the priests of siva, a god which was worshipped as the destroyer or regenerator, and which in its earlier conception was the same as the great mother cybele. these priests were frequently obliged to officiate in a nude state, and during the ceremony should it appear that the symbols with which they came in contact had appealed to other than their highest emotions, they were immediately stoned by the people.[54 [54] sonnerat, voyage aux indes, i, 311. the identity of the religions of india and egypt has been noted in an earlier portion of this work. wilford, in his dissertations upon egypt and the nile, says that in a conversation

sm is dedicated to vesta, or hestia, the queen of hearths and homes, a divinity who is supposed to assist him in securing the special evidence of divine favor, namely, fruitfulness of body. among hindoos and jews, excessive reproduction was the lord's mark of favor. in india there has been a special hell provided for childless women, and with jewesses no curse was equal to barrenness. baptism, or the ceremony connected with the naming of children in christian countries, is seen to be identical with that performed in mexico among the aztecs. after the lips and bosom of the infant had been sprinkled with water, the lord was implored to "permit the holy drops to wash away the sin that was given to it before the foundation of the world, so that the child might be born anew" among the petitions

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ng by n. to north front of the throne of the hierophant, raises his wand, saying:kerux:'in his name who works in silence and only silence can express, i proclaim that the sun has risen.'appendixckierophant:'khabs (knocks)hiereus:'am'(knocks)hegemon:'pekht (knocks)hiereus:'konx (knocks)hegemon:'om'(knocks)'pax'(knocks)begemon:'light (knocks)hierophant:'in (knocks)hiereus:'extension (knocks) end of the ceremony of the opening of the temple.12609ceremonyofthe admissionofa neophytethekerux removes the rose, lamp, chalice and paten from altar.hierophant:'fratresandsororesof the order of them.267 r.267.1 have received a dispensation from the second order to admita.b.to the 0=0 degree of neophyte, in witness whereof 1 command the honoured hegemon to see that the candidate is prepared.'thehegemon

in the order. when the dadouchos has placed himselfe.ofthe altar, the hierophant says:hierophant:'letall members below the gradeofthe portal be seated.'the5=6members communicate in whatever order they happen to be placed in the hall, beginning with the one nearest to the hierophant on the left and working round by s.w. and n. to the one nearest the hierophant on his right. each member throughout the ceremony offers the elements in turn to the one who comes after him and for this purpose passes to e.ofaltar.hethen returns to his place, moving round the altar with sol and so resuming his seat.whenall5=6members have thus communi255 cated and the last is standing at the e.ofthe altar, the hierophant says:124thegoldendawnhierophant:'letall membersofthe4=7grade now rise.'theyrise and partake in

GILBERT THE MAGICAL MASON

ntre of the lowest triad. grand geometrician, the beauty of design, tiphereth, centre of the median triad. most high, the awful kether, the crown, partly concealed, at sight of whose face a mortal, unprepared, must die. notice the grandeur and mystery increases as we pass up the masonic ladder or the sephirotic tree.theperambulation by the candidate under appropriate guidance is anaptimitation of the ceremony in the ancient mysteries. another remnant of the same form was until recently, and may be still, extant in scotland; the highland custom deasil was to walk three times round a person in the direction of the sun, for a favourable effect. to perambulate against the sun was called widdershins, and was an evil omen and act. freemasonry, as one special development of a long series of monot

perations. these notes upon stones, material and symbolic, might be extended indefinitely,butperhaps enough has been said as an introduction to a study of the symbolic meanings and uses of stones in religion and freemasonry.[paper read on 8 october 1914. reprintedfroms.r.i.a.,transactionsofthe metropolitan college(1914, pp. 39-48.]partfive: miscellaneouspapers25.anessay on the ancient mysteriesin the ceremony of admission to this society[i.e. thes.r/.a.]it is suggested to the candidate that he may observe a resemblance to the procedure of the ancient mysteries. this pre-supposes some knowledge of the religions of egypt and greece of the pre-christian era.itis, indeed, true that a study of the greek and roman classics reveals the fact thatfrom very early times the greek and egyptian nations

ed toourmarch (plutarch gives anthesterion or february).theywere ceremonialsofa religious nature, associated with the legendary historyofproserpine, kore or persephone,thedaughter of demeter, who was called bytheromans, ceres. at the origin278themagical masonof the institution the inhabitants of attica were alone eligiblefor admission. the candidate received was called mystes, meaningsilenced,and the ceremony was called a pro-catharsis, a cleansing or preparation.themystes received moral and religious instruction, and was taught such details of theology and cosmogony as would fit him to comprehend the secrets of the greater mysteries.thepresident, or mystagogus, administered oaths of secrecy, obedience, and fidelity. this officer was also called hiero255 phantes and prophetes. there was al

tiate who had been unavoidably detained could be received. the custom is said to have originated from the late arrival of asklepios, who came from epidauros too late for the ceremonial of the sixth night. this asklepios was the famous physician, called by the romans l243sculapius, fabledtobe a son of apollo, by the princess coronis, of thessaly.theninth day was calledplemochoai,from the nature of the ceremony concluding the festival. two special cups, namedplemochoaiandkotuliskoi,were filled with consecrated wine, and their contents were scattered as a libation by the priests, one to the east- sacred to jupiter- and one to the west- sacred to pluto- during the recitation of a ritual, with certain words of mystic import, which have not come downtous.282themagical masonthedress in which an e

nt system of the mysteries existed among the islands of the243geansea, and chieflyat samothrace. this district was inhabited by the pelasgians, a race of indio-284themagical masongermanic type which preceded the greeks.thesamothracians performed the mysteries calledkabeiria,in honour of a group of deities- thekabeiri-consisting ofa x ier os ,axiokersos,axiokersa,and the novice was calledkasmillos.the ceremony took place yearly, and lasted nine days. personal virtuous conduct was demanded, and a form of absolution of sins was granted.theinitiated wore a purple ribbon around their bodies as a talisman.itwas believed to render them specially exempt from dangers of the sea. eusebius, quoting sanchoniathon, gives an account of these mysteries. some mythologists find a relation between the kabei

GILBERT THE SORCERER AND HIS APPRENTICE

all burn.itina fire of dried grass, when melted shall mixitwith excrement,.atthe6th hour of the nightofthe 15th day, andthrow!tinto the fire at daybreakofthe 16thday.spitupon it many times at the beginning of every.hour267oflheday,.untiltheshadow. comes round again. defile-him with the.left foot. theinstructions here specially relate to the control of weather, the exorciser is directed to perform the ceremony when tempest was raging in the east, and when ra sets red and threatening, then will: the. ritual prevent rain-storms and thunder destroying the crops; but not cnlyfor this purpose; the chapterofthe papyrus concludes,'itis good for a man on earth or in heaven to do this. he will attain dignities which are above him, and be delivered from all evil' herethenweseerainthe.character thatin

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

ng his ordination and a committee set up by its governing body recommended that the motion to receive mr. beswick into the convention in the degree of his ordination ought not to prevail 13[13. this did not prevent his acting as a lay preachcr and fund-raiser for the new york church building. at the subsequent laying of the corner-stone, on 1 july 1858, beswick gave an address on the symbolism of the ceremony, in which his enthusiasm for illustrating moral principles by way of symbols is readily apparent. from new york he moved to westport in connecticut where on christmas day, 1862 he married harriet grafton taylor. he continued to preach in new york but by l866 had left under something of a cloud, having been accused of plagiarizing the sermons of dr. channing, the unitarian preacher, an

and secretary of blue masonry, of n.y. state, took the degrees by dispensation. so did robert macoy, dan sickels and john sheville, all 33 men, and within a few weeks of each other. these high masons care but little for the whole ceremony, so i initiated them by putting the three degrees of our order into the form of a lecture, and giving them the signs, words, grips, etc. at successive stages of the ceremony24[24. as with the pike episode this is probably pure invention on beswick s part, but the rite did have a few real members at this time, two of whom beswick mentioned in a subsequent letter to stuart. of one of them, a mr. royle, beswick wrote that, he is a well posted mason, and is now in office. he is also a member of our menei temple no. 1 (swedenborgian) also his eldest son.25[25]

GILBERT R A THE MASONIC CAREER OF A

al and i suppose that they are not more eternally voided of all importance than other legislative documents framed for lodges and chapters by "hollow hearts and empty heads"56[56. he also disliked office 'i had a hideous experience yesterday at the runymede lodge, on the occasion of the installation of a new master. i took the last possible train which would have brought me in time for my part of the ceremony and arrived only in time for the dinner. i was made steward in my absence and this caused the dinner itself to be very nearly intolerable and some slight functions afterwards caused me to lose the last train'57[57. but despite these inner reservations he was popular with his fellow-members of runymede lodge, who saw him in a dual role: primarily as the london manager of horlick's food

oon before he met his host, colonel spence 'coming from the station through a sea of mud. spence did not impress him 'as being of any particular attainments or of more than average education, nor did the other kilmarnock masons meet his expectations 'a considerable proportion of them belonged to the mechanic order while one or two looked as if they were shepherds. waite was also disappointed with the ceremony 'it was proposed to confer upon me the 41st degree called priestly order or white mason. i 65[65] diary, 2 december 1902 66[66] ibid, 23 october 1902 67[67] ibid, 30 march 1903 68[68] ibid, 7 april 1903 69[69] ibid, 13 october 1903 70[70] ibid, diary for 8 february 1903. all the quotations concerning his visit to kilmarnock are from this entry went through an almost indescribable init

l 1903 69[69] ibid, 13 october 1903 70[70] ibid, diary for 8 february 1903. all the quotations concerning his visit to kilmarnock are from this entry went through an almost indescribable initiation, the officiating brethren wearing white surplices and holding small pieces of tallow candle in their hands. there was no attempt at reciting the ritual from memory, books being used for the purpose and the ceremony was simply muddled through. the obligation degree was administered to me with very curious variations on the part of the grand master so as to enable me to receive anything else which 1 wanted, but it is quite impossible to make any clear inference from the wording of the pledge. at the time i took it i understood it to refer only to the degrees of what they are pleased to term white

n holding some official appointment under this government (e) a few who might have belonged to a class inferior to the tradesmen so far as their appearance goes (f) various representatives of the genevan government. i had throughout especial marks of kindness and consideration from all those who were evidently the better placed of the gathering'74[74. the ceremonies however greatly impressed him 'the ceremony throughout was read or recited, the rituals not being committed to memory as in english masonry. the effect was in reality much better, but it is possible that the ritual lends itself especially to this kind of delivery as it was more narrative and exhortatory than are the craft degrees. i wish in any case to record that as regards both grades the rites could have scarcely been simple

o memory as in english masonry. the effect was in reality much better, but it is possible that the ritual lends itself especially to this kind of delivery as it was more narrative and exhortatory than are the craft degrees. i wish in any case to record that as regards both grades the rites could have scarcely been simpler, more impressive or worked with more smoothness and dignity' later he found the ceremony of raising to the grade of knight beneficent to be 'done very beautifully and very affectingly' and noticed in the profession of faith 'the stress which it laid upon the doctrine of the fall of man and the distinctly martinistic flavour which characterized the wording of the doctrine and was apparent also in other parts of this document. on the following day he returned to england wel

GLOBAL FREEMASONRY

s they confessed to during the trial period dh from the templars to ancient egypt is unjustified. first, during the interrogations, despite the standard claim, not all the templars were tortured; moreover, do the confessions of the knights appear to be the outcome of pure imagination such as men under the influence of torture might devise? it is certainly difficult to believe that the accounts of the ceremony of initiation given in detail by men in different countries, all closely resembling each other, yet related in different phraseology, could be pure inventions. had the victims been driven to invent they would surely have contradicted each other, have cried out in their agony that all kinds of wild and fantastic rites had taken place in order to satisfy the demands of their interlocuto

yths associated with the sun, two columns are mentioned, named intelligence and power, erected in front of the gate of the entrance to eternity. 72 the egyptian terminology of the lodges in their book, the hiram key, two british masonic authors, christopher knight and robert lomas, drew attention to the ancient egyptian roots of masonry. one interesting point they reveal is that the words used in the ceremony in which a mason is made to rise to the degree of master mason are: ma'at-neb-men-aa, ma'at-ba-aa'.73 knight and lomas explain that these words are used most of the time without any thought to their meaning, but they are ancient egyptian words and mean "great is the established master of freemasonry, great is the spirit of freemasonry."74 the authors state that the word "ma'at" means

GNOSTIC CATECHISM

al and i suppose that they are not more eternally voided of all importance than other legislative documents framed for lodges and chapters by "hollow hearts and empty heads"56[56. he also disliked office 'i had a hideous experience yesterday at the runymede lodge, on the occasion of the installation of a new master. i took the last possible train which would have brought me in time for my part of the ceremony and arrived only in time for the dinner. i was made steward in my absence and this caused the dinner itself to be very nearly intolerable and some slight functions afterwards caused me to lose the last train'57[57. but despite these inner reservations he was popular with his fellow-members of runymede lodge, who saw him in a dual role: primarily as the london manager of horlick's food

oon before he met his host, colonel spence 'coming from the station through a sea of mud. spence did not impress him 'as being of any particular attainments or of more than average education, nor did the other kilmarnock masons meet his expectations 'a considerable proportion of them belonged to the mechanic order while one or two looked as if they were shepherds. waite was also disappointed with the ceremony 'it was proposed to confer upon me the 41st degree called priestly order or white mason. i 65[65] diary, 2 december 1902 66[66] ibid, 23 october 1902 67[67] ibid, 30 march 1903 68[68] ibid, 7 april 1903 69[69] ibid, 13 october 1903 70[70] ibid, diary for 8 february 1903. all the quotations concerning his visit to kilmarnock are from this entry went through an almost indescribable init

l 1903 69[69] ibid, 13 october 1903 70[70] ibid, diary for 8 february 1903. all the quotations concerning his visit to kilmarnock are from this entry went through an almost indescribable initiation, the officiating brethren wearing white surplices and holding small pieces of tallow candle in their hands. there was no attempt at reciting the ritual from memory, books being used for the purpose and the ceremony was simply muddled through. the obligation degree was administered to me with very curious variations on the part of the grand master so as to enable me to receive anything else which 1 wanted, but it is quite impossible to make any clear inference from the wording of the pledge. at the time i took it i understood it to refer only to the degrees of what they are pleased to term white

n holding some official appointment under this government (e) a few who might have belonged to a class inferior to the tradesmen so far as their appearance goes (f) various representatives of the genevan government. i had throughout especial marks of kindness and consideration from all those who were evidently the better placed of the gathering'74[74. the ceremonies however greatly impressed him 'the ceremony throughout was read or recited, the rituals not being committed to memory as in english masonry. the effect was in reality much better, but it is possible that the ritual lends itself especially to this kind of delivery as it was more narrative and exhortatory than are the craft degrees. i wish in any case to record that as regards both grades the rites could have scarcely been simple

o memory as in english masonry. the effect was in reality much better, but it is possible that the ritual lends itself especially to this kind of delivery as it was more narrative and exhortatory than are the craft degrees. i wish in any case to record that as regards both grades the rites could have scarcely been simpler, more impressive or worked with more smoothness and dignity' later he found the ceremony of raising to the grade of knight beneficent to be 'done very beautifully and very affectingly' and noticed in the profession of faith 'the stress which it laid upon the doctrine of the fall of man and the distinctly martinistic flavour which characterized the wording of the doctrine and was apparent also in other parts of this document. on the following day he returned to england wel

GOLDEN DAWN RITUALS A

make and consecrate the rose cross lamen [e] and [f] 6 12. make and consecrate the sword and four elemental weapons [g] 13. consecration ceremony of the vault of the adepti [k] 14. hermes vision 15. lineal figures 16. minutum mundum (commit to memory [w] 17. z.a.m. first stage lectures 1. lecture on sigils (sigils by g.h. frater d.d.c.f. comentary and addition by g.h. frater p.c.a) 2. concerning the ceremony of consecrating the vault of the adepti 3. analysis of the 5=6 initation by g.h. frater p.c.a. 4. symbology of the banners 5. telesmata and flashing tablets 6. the canopic gods symbolism of the four genii of the hall of the neophyte 7. evil and unclean spirits- by g.h. frater d.d.c.f. 18. full moon healing vigil (to be performed monthly on the full moon) 19. ritual of spiritual alchem

GOLDEN DAWN RITUALS D

ecific, an actual time figure of the constellations will aid the adept should he or she wish to chose to utilize this method. you may want to mark off your area of which you are going to do the consecration with some type of border line using masking tape or chalk and bordered with the symbols of the zodiac in its appropriate direction. have the lotus wand wrapped immediately following the end of the ceremony in white silk or linen. 5 step 1 begin in the east facing west, and while holding your lotus wand by the black end, say the proclamation of the kerux. you will then face east and perform the l.b.r.p, creating a positive environment free from negative influence in which to do your consecration. step 2 after performing the l.b.r.p, purify the room with n, then o. this is best done as in

GOLDEN DAWN RITUALS E

rse. also, if we add the six letters of each word together, we end up with twelve, 1+2=3, the supernals from which the light shineth. the lamen may be made of heavy cardboard or wood that has been cut. the colors must be bright, clear and vivid, but do not use florescent paints. the symbol must always be clean and bright, and adepts attending corpus christi will have their lamens inspected before the ceremony as they enter the temple. we suggest acrylic paints for vividness and the use of a white undercoating before applying the colors. if you make your lamen out of wood, apply gesso before painting. petals of the rose colors 6 background letter a yellow violet b yellow violet g blue orange d green red h red green w red-orange blue-green z orange blue j amber blue-violet f yellow violet y

GOLDEN DAWN RITUALS G

entagram with the equilibriating pentagram of. let the adept be attentive to reciting all of the divine names associated with the tool. close with the qabalistic cross and prayer. when the consecration and empowerment of the implement is complete, let the adept keep his or her tool wrapped in white silk or linen. step 13 purify the temple with n and consecrate with o, exactly as in the opening of the ceremony. step 14 perform the reverse circumambulation, closing the vortex by utilizing the closing of the veil. step 15 standing west of the altar facing east, say: 12 "i now release any spirits that may have been imprisoned by this ceremony, return back to thine own abodes and habitations with the blessings of hwchy, hcwhy. step 16 perform the l.b.r.p "i now declare this temple and rite duly

GOLDEN DAWN RITUALS K

all resume places. chief adept extends his arms like a cross facing west while all others face east and all say adoration to the lord of the universe) all "holy art thou lord of the universe. holy art thou which nature has not formed. holy art thou the vast and mighty one, ruler of the light and the darkness (chief adept changes place with third adept. third adept as hierophant inductor performs the ceremony of the opening of portal. any other adept can take the place of the associate officer in west) third adept. very honored fraters and sorors, assist me to open the portal of the vault of the adepti. give the signs of a neophyte, zelator, theoricus, practicus, and philosophus (done) very honored associate adept, what is the additional mystic title bestowed on a philosophus as a link wit

urselves as his accusers to restrain and to warn, so that ye, even ye, may perform your part in the operations of the great work through the order. thus, therefore, do i charge and authorize ye through yehashuah, yehovasha, the name of sacrifice (three adepts disjoin wands and cruces. chief adept steps out of pastos) chief adept "let the pastos be placed without the vault as in the third point of the ceremony of adeptus minor (the pastos is carried out by the fourth and fifth adepts into the outer chamber. the lid is removed and placed beside it. the chief adept stands between the pastos and the lid facing the door of the vault with his arms crossed. second adept stands at the head of pastos and the third adept at the foot. other adepts form a circle around, and join wands over the head of

GOLDEN DAWN RITUALS VENUSZAM16

p t u s m i n o r 2 the magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of k in the appropriate colors behind the lamen. the talisman of k should be wrapped in a black cloth and tied thrice with a cord. the temple furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watchtowers. step 3 after the adoration, perform the invoking hexagram ritual of the supernals, using ehieh and ararita. employ the vibratory formula of the middle pillar, and invoke kether, but do not proceed until the sensation of the divine force is present in every vein and nerve. then, contemplate the higher and divine genius, and utter the following prayer "unto thee, sol

GOLDEN DAWN RITUALS Z2

oduction of natural phenomena, as storms, earthquakes, etc. unto the letter vau w divination in all its branches; and the art of making the link between the subject of the work and the process of divination. and to the final heh h the works and operations of the art of alchemy, the order of its processes and transmutation. index for general reference to the enterer ceremony of the 0= 0 grade 1. a the ceremony itself. the place of the temple. 2. b the hierophant. 3. c the officers. 4. d the candidate 5. e the ceremony of opening. 6. f hierophant states that he has received a dispensation from second order, and commands hegemon to prepare candidate. candidate prepared. speech of hegemon. 7. g admission of candidate. first barring by kerux. first baptism of the candidate with o and n. 8. h th

purification and consecration of the actual piece of ground or place selected for the performance of the evocation. f. the invocation of the higher powers. pentacle formed of three concentric bands, name and sigil therein in proper colors is to be bound thrice with a cord, and shrouded in black, thus, bringing into action a blind force to be further 4 directed or differentiated in the process of the ceremony. announcement aloud of the object of the working; naming the spirit or spirits, which it is desired to evoke. this is pronounced standing in the center of the circle and turning towards the quarter from which the spirit will come. g. the name and sigil of the spirit, wrapped in a black cloth or covering is now placed within the circle at the point corresponding to the west, thus, repr

n a loud, firm voice of the spirit (or spirits) to be evoked. h. the veiled sigil is now to be placed at the foot of the altar. the magician then calls aloud the name of the spirit, summoning him to appear, stating for what purpose the spirit is evoked: what is desired in the operation; why the evocation is performed at this time, and finally, solemnly affirming that the spirit shall be evoked by the ceremony. i. announcement aloud that all is prepared for the commencement of the actual evocation. if it be a good spirit, the sigil is now to be placed within the white triangle on the altar. the magician places his left hand upon it, raises in his right hand the magical implement employed (usually the sword) erect and commences the evocation of the spirit n, to visible appearance. the magici

eat gods of heaven to grant unto him the force necessary to correctly complete that evocation. he is then to take back the sigil to between the pillars, and repeat the former processes, when assuredly that spirit will begin to manifest, but in a misty and ill-defined form (but if, as is probable, the operator be naturally inclined unto evocation, then that spirit may perchance manifest earlier in the ceremony than this. still, the ceremony is to be performed up to this point, whether he be there or not) now, as soon as the magician shall see the visible manifestation of that spirit s presence, he shall quit the station of the hierophant and consecrate afresh with n and with o, the sigil of the evoked spirit. s. now the master of evocations removes from the sigil the restricting cord, and h

GOLDEN DAWN RITUALS Z3

assembly of gods. let his voice be so directed as to roll through the universe to the utmost confines of space. let the candidate represent unto him, as it were, a world whom he is beginning to lead unto the knowledge of its governing angel. as it is written, the lightening cometh out of the east and shineth even unto the west, even so, shall the coming of the son of man be. the candidate during the ceremony is addressed as child of earth, as representing the earthly or terrestrial nature of man. he who comes forward from the darkness of twklm to endeavor to regain the knowledge of the light. this is what is meant by the speech of the hegemon, because the path of the initiate is but darkness and foolishness to the natural man. the single knock given by the hegemon without the door represe

a dweller in the hall of the truth. the goddesses of the scales immediately purifies and consecrates him, which operation calls into action the forces of the pillars in his own sphere of sensation. this is the first of four consecrations because when the pillars of the tree are projected onto the sphere of sensation there are four pillars, of which the middle pillar is the axis. at this point of the ceremony, the astral appearance of the candidate is that of a form wrapped in darkness as if extinguished thereby, and having unto his right and unto his left the faint semblance of the two great pillars of fire and of cloud, from which issues faint rays into the darkness which covers him. immediately above his sphere of sensation there will appear a ray of bright light as if preparing to pene

inguished thereby, and having unto his right and unto his left the faint semblance of the two great pillars of fire and of cloud, from which issues faint rays into the darkness which covers him. immediately above his sphere of sensation there will appear a ray of bright light as if preparing to penetrate the darkness covering him. the result of this will be that the candidate, during the whole of the ceremony of admission, will usually appear to be somewhat automatic and vague. the reception and consecration take place symbolically in the darkest part of twklm. the moment this is finished, the candidate is conducted to the foot of the altar, that is, under the citrine part of twklm which receives the impact of the middle column. now, the hegemon throughout the ceremony acts as guide, promp

epresents the reflection of the three supernals. the higher soul is formulated between the pillars in the place of equilibrium. the candidate is in the place of the evil triad and the hiereus now advances to the place of harpocrates between the pillars to give the words. after the giving of the words and signs, the hiereus draws the candidate forward between the pillars and for the second time in the ceremony, the higher soul stands near and ready to touch him. the hiereus returns to his place east of the black pillar so that the three chief officers may formulate and draw down to the candidate, by their insignia, and the influence of their symbols, the forces of the supernal triad. it is important, therefore, that at this point, they should be in these places. the candidate now stands bet

e hiereus, horus, the powerful avenger of osiris, as still menacing to the evil persona of the candidate. its affect is to seal finally, in balanced formation, the four pillars in the sphere of sensation of the candidate. this does not imply that they were not naturally there before, but in the natural man, the symbols are unbalanced in strength, some being weaker and some stronger. the effect of the ceremony is to strengthen the weak, to purify the strong, and so begin to equilibriate them. at the same time this creates a link between them and the corresponding forces of the macrocosm. this being done, the hierophant commands the removal of the rope which has hitherto been purposely retained, symbolically to restrain the actions of the natural man, whose temptation is towards the evil per

vil persona. the four pillars being thus firmly established, the candidate is invested with the badge of the white triangle of the three supernals formulating in darkness. now, also, the higher self is enabled in reality to form a link with him, if the human will of the natural man be in reality consenting thereto. the free-will of the natural man is never obsessed either by the higher soul or by the ceremony, but, the will consenting, the whole of the ceremony is directed to strengthening its action. as the badge is placed upon him, it is as if the two great goddesses, isis and nephthys, stretched forth their wings over osiris to restore him again to life. the mystic circumambulation follows in the path of light to represent the rising of light in the candidate, through the operation of s

done in all things. it is the basis of alchemy. 3. it should be pronounced as if attracting the solar force, the light of nature, during the six months following the equinox at which it is issued, as a link with the solar force, between that and the order. this password, therefore, may also be used in a magical ceremony as attracting the support of the light of nature acting upon natural forces. the ceremony of the equinox the whole formulae of the ceremony of the equinox is intended to create a magical link between the sun, as the light of nature, and the order. it should be celebrated within 48 hours at least of the sun s actual entry into aries or libra. the single knock given by the hierophant heralds the initiation of a fresh current. the password, as already explained, is the symbol

ulae of the ceremony of the equinox is intended to create a magical link between the sun, as the light of nature, and the order. it should be celebrated within 48 hours at least of the sun s actual entry into aries or libra. the single knock given by the hierophant heralds the initiation of a fresh current. the password, as already explained, is the symbol of the connecting link of the purpose of the ceremony, and therefore, before beginning fresh operation to attract a fresh current, the kerux proclaims that the former password is abrogated. in the whole ceremony, save at the exchange of insignia, the hierophant, hiereus, hegemon, stolistes, and dadouchos remain in their places. the kerux, or watcher of the gods is being the only one who moves. first comes the establishment of a vertical

GOLDEN DAWN RITUALS ZAM15

mself. he will experience in his own person and affairs that very thing which he has endeavored to bring about for another. also, may he perish and be blotted out from among us. to obtain real force implanted in any magical weapon by consecration, the adept requires to be healthy, pure, strong in mind, free from anxiety and apart from disturbances. he requires also to have mastered the details of the ceremony and to be familiar with the proper pentagrams and other symbols. the consecration ritual of the sword prepare: the chamber, the central altar draped in black, red cross and white triangle, rose and incense, cup and n, lamp, plate and salt, white robe, sash, consecrated rose cross and lotus wand, new sword, red cloak, hierophant's lamen, an invocation to f and hrwbg. in addition, prepa

GOLDEN DAWN RITUALS ZAM16

p t u s m i n o r 2 the magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of k in the appropriate colors behind the lamen. the talisman of k should be wrapped in a black cloth and tied thrice with a cord. the temple furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watchtowers. step 3 after the adoration, perform the invoking hexagram ritual of the supernals, using hyha and atyrara. employ the vibratory formula of the middle pillar, and invoke rtk, but do not proceed until the sensation of the divine force is present in every vein and nerve. then, contemplate the higher and divine genius, and utter the following prayer "unto thee, sole wi

GOLDEN DAWN RITUALS ZAM22

iture is to be arranged in 0=0 with the addition of the tablet of union and the four watchtower tablets. talismans to be consecrated are to be wrapped in black and thrice bound. step 1 let the adept banish by means of pentagram and hexagram. step 2 perform the supreme invoking ritual of the pentagram with enochian call of the portal followed by three circumambulations (desoil (thou mayest utilize the ceremony of the watchtowers. step 3 perform the adoration to the lord of the universe. step 4 3 let the z.a.m. now meditate upon the divine white brilliance and humbly raise him/herself to such. step 5 after sincere and humble meditation, the z.a.m. shall now with great solomness, perform the supreme invoking hexagram ritual of the supernals, while inscribing hyha and atyrara. step 6 the adept

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

of the deceased god-king, an action thought necessary to ensure his resurrection in the heavens. surviving reliefs and vignettes showing this ceremony leave no doubt that the mummified corpse was struck a hard physical blow with the peshenkhef.21 in addition, evidence has recently emerged which indicates that one of the chambers within the great pyramid at giza may have served as the location for the ceremony.22 all this finds a strange, distorted twin in mexico. we have seen the prevalence of human sacrifice there in pre-conquest times. is it coincidental that the sacrificial venue was a pyramid, that the ceremony was conducted by a high priest and four assistants, that a cutting instrument, the sacrificial knife, was used to strike a hard physical blow to the body of the victim, and that

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

en you can go to the deity rather than have it come to you. the results will be the same except that f ull remembrance of astral traveling experiences is difficult. after every successful invocador or evocation always banish the deity back to his natural residence. every invocation or evocation establishes a psycho-magnetic link between you and that deity. this link must be properly brokers alter the ceremony, or the deity will be able to return to you at any time. the conse quences of such a visita-ron could be harmful. the most important invocation to be conducted by you, the enochian magician, is that of your own holy guardian angel. an exercise for such an invocaron is presented later in this manual. 88 an enochian invoking ritual the following ritual has been adapted from the golden d

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

round the city also, kpio(f)6po" virgins were sacrificed to stay the ravages of pestilence. pliny 26, 9 [60] says a maiden can cure boils (panes) by laying verbascum on them: experti afermavere plurimum referre, si virgo imponat nuda, jejuna jejuuo, et manu supina tangens dicat' negat apollo pestem jiosse crescere, cui nuda virgo restinguat' atque retrorsa manu ter dicat, totiesque despuant ambo. the ceremony was transferred from the heavy scourge to lighter ones: the disrobing of the maiden was required for allaying drought (p. 593-4, and in many other cases (see suppl. that angel of death, means death himself, who comes to gather his own. a lombard legend speaks of two angels, a good and a bad, who traverse the land 'pari etiam modo haec pestilentia ticinum quoque depopulata est, ita ut

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

hey feel sure there is still fire somewhere in the village, and that the element refuses to reveal itself through friction: then follows a strict searching of houses, any fire they may light upon is extinguished, and the master of the house rebuked or chastised. but that the wildfire should be evoked by friction is indispensable, it cannot be struck out of flint and steel. some localities perform the ceremony, not yearly as a preventive of murrain, but only upon its actually breaking out. accurate as these accounts are, a few minor details have escaped them, whose observance is seen to in some districts at least. thus, in the halberstadt country the ropes of the wooden roller are pulled by tivo chaste l&gt;oys? need fires have remained in use longer and more commonly in north germany,3

become so discredited, that they had the straw puppet carried about and immersed by women of ill fame. 2 sartori s neueste keise d. oestr, vienna 1811. 2, 348. the styrian battlesong is printed in biisching s woch. nachr. 1, 226-8. 770 summer and wintee. accounts that have escaped my notice. in s. germany, swabia, switzerland, bavaria, austria, styria, the ditties are longer and more formal, but the ceremony itself not so artless and racy. in lower hesse, lower saxony, westphalia, friesland, and the netherlands, that is to say, where easter-fires remained in vogue, i can hardly anywhere detect this annunciation of summer; in lieu of it we shall find in n. germany a far more imposing development of may-riding and the maigraf feast. whether the announcing of summer extended beyond the palat

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

any personal opinion. other grand lodges of amorc, as those of france and brazil, issue the monographs in the language of their own countries. once a week during most of the year, in the supreme temple of [42] the supreme grand lodge at rosicrucian park, san jose, california, there is an assembly for all members living in the vicinity of rosicrucian park or who may be visiting or passing through. the ceremony on that occasion is of a mystical nature, with an inspiring ritual; and members in good standing of any degree may attend. the teachings are modified or added to from time to time, according to new findings here or abroad. such changes or additions will be sent to each grand lodge, to be given to the members. there is no particular advantage in attending lectures at the grand lodge in

nspires in each initiation ceremony, or immediately preceding or following. in other words, those things which every member is [44] bound by oath to keep private are: the features of each initiation ceremony, including what was said by the master and each officer, as well as the member, in the temple ceremony; and what was done by the masters, officers, and members during, preceding, or following the ceremony. this includes the methods of opening and closing such ceremonies, the terms, words, phrases, signs, symbols, etc, used in the temple, lodge, or outer chambers on the evening or day of such initiations, as well as the grips, passwords, salutations, and signs of recognition. the foregoing things are to be held sacredly private by the members. the first oath, taken by every initiate bef

e r. c. service. a further rule requires that the deceased must have been an active member of the rosicrucian order at the time of his transition, or, if inactive, only because of circumstances beyond [175] his control. under no circumstances will this service be conferred upon a non-member regardless of the fact that he or she may have been related to a member. one of the most beautiful parts in the ceremony occurs after the opening of the service, when with a special prayer, and some other points, the master of the temple permits the guardian of the temple where the frater or soror had attended to stand beside the body and remove the rose from the lodge apron (which is on the body) while speaking these words:"from our midst has departed one expression of soul we have loved."across the co

the human mind, with its control of the electrical energy in the body, is the guiding factor in the process of exciting the electrical charge that arouses the aura of the human body to its fullest power. the word mind is used in the psychical sense. marriage ceremony.the rosicrucian marriage ceremony is a nonsectarian, fraternal ceremony which must follow within one week after the legal ceremony. the ceremony is beautiful in its symbolic portrayal of the uniting of two souls which the institution of marriage represents. the ceremony is performed in rosicrucian lodges by the master of the lodge, or by the chaplain. the chaplain is a ritualistic officer of a rosicrucian lodge and does not represent any religious sect. since the rosicrucian order is not a religious organization, the marriage

s sect. since the rosicrucian order is not a religious organization, the marriage ceremony has no legal or social status: this is the reason for the necessity of its being preceded by a legal ceremony. also, both of the two parties to the marriage must be members of the order in good standing. there are no exceptions to this. friends of the couple who are not rosicrucians may be invited to attend the ceremony. master.the term is used in several ways in our work, but we will not touch upon the use of the word to indicate one who is an officer of a lodge or director of a degree of the work. otherwise the term is used to represent one who has attained some degree of perfection in evolution, or a high sense of mastership of laws and principles. cosmic masters are not deities. they are intellig

HANDBOOK OF EGYPTIAN MYTHOLOGY

e the chief guardian of the mummy of osiris and a supporter of isis and her son, horus. anubis came to be regarded as a son of osiris, but the darker side of his character was remembered in the epithet the one who eats his father. anubis s title, master of secrets, chiefly referred to the gruesome secrets of the embalming tent. he was particularly associated with the bandaging of mummies and with the ceremony known as the opening of the mouth ritual. this was performed to give the mummy back the senses it had enjoyed in life. 104 handbook of egyptian mythology figure 21. anubis (far left, the sons of horus, and other deities defeat and imprison seth. in this page from papyrus jumilhac, seth (far right) is shown upsidedown below the throne of osiris (art resource) in the book of the dead, a

b is said to be appalled by nut s habit of eating her children. he is rebuked by the sun god, who explains that nut s behavior is a necessary part of the cycle of death and rebirth. geb himself was said to swallow up the dead, and he was in charge of the dangerous snakes who lived under the earth. like other chthonic deities, geb could be a terrifying god, responsible for destructive earthquakes. the ceremony of hacking the ground was said to honor geb but may in origin have been a rite to subdue the dangerous earth god. a myth found only in an inscription of the fourth century bce tells how geb violently rebelled against his parents. he seized the throne from shu and forced tefnut to be his queen. geb assumed most of the divine regalia of ra but was bitten by the fiery serpent who guarded

HELENA BLAVATSKY NIGHTMARE TALES

ove the heart of his well-beloved son, when the boy beganto chant the sacred verses. there was again a moment of hesitation and supreme grief, and as the boy finishedhis mantram, the aged rishi plunged his knife into the breast of sunahsepha. but, oh! the miracle of it! at that very moment indra, the god of the blue vault (the universe) issued fromthe heavens and descended right into the midst of the ceremony. enveloping the pyre and the victim in a thickblue mist, he loosed the ropes which held the youth captive. it seemed as if a corner of the azure heavens hadlowered itself over the spot, illuminating the whole country and colouring with a golden blue the wholescene. filled with terror, the crowd, and even the rishi himself, fell on their faces, half dead with fear. when they came to th

HP LOVECRAFT A DARK LORE

oposed curwen marriage must have been painful indeed; but of these we have no record. certain it is that her engagement to young ezra weeden, second mate of the crawford packet enterprise, was dutifully broken off, and that her union with joseph curwen took place on the seventh of march, 1763, in the baptist church, in the presence of the most distinguished assemblages which the town could boast; the ceremony being performed by the younger samuel winsor. the gazette mentioned the event very briefly. and in most surviving copies the item in question seems to be cut or torn out. ward found a single intact copy after much search in the archives of a private collector of note, observing with amusement the meaningless urbanity of the language 'monday evening last, mr. joseph curwen, of this tow

ISIS UNVEILED

d from alchemy its most profound secrets. the authentic documents pertaining to the great trial of the mar- chale d'ancre, during the regency of marie de m^dicis, disclose that the unfortunate woman perished through the fault of the priests with whom, like a true italian, she surroimdedhersdf. she was accused by the people of paris of sorcery, because it had been asserted that she had used, after the ceremony of exorcism, newly-killed white cocks. believing herself constantly bewitched, and being in very delicate health, the marfoihale had the ceremony of exorcism publicly appued to herself in the church of the augustines; as to the birds, she used them as an application to the forehead on account of dreadful pains in the head, and had been ad- vised to do so by montalto, the jew physician

nnery both saw the same viaon, with a re-enforcement of several saints and martyrs; they prophesied and "felt the holy ghost" ascending from the box of relics and over- shadowing the prince. a demoniac provided for the purpose by the clergy was exorcized in full ceremony, and upon being touched by the box immediately recovered, and rendered thanks on the spot to the pope and the holy ghost. after the ceremony was over the guardian of the treasury in which the relics were kept, threw himself at the feet of the prince, and confessed that on their way back from rome he had lost the box of reucs. dreading the wrath of his master, he had procured a similar box "which he hod filled with the small bones ol dogs and cats; but seeing how the prince was deceived, he preferred confessing bis guilt to

servoir full of holy water, in which the brfthmanas and the hindft devotees bathe daily. such places of consecrated water are necessary to every temple. the bathing festivals, or baptiamal rites, occur twice every year; in october and april. each lasts ten days; and, as in ancient egypt and greece, the statues of their gods, goddesses, and idols are immersed in water by the priests; the object ceremony being to wash away from them the sins of their worshipers which they have taken upon themselves, and which pollute them, until washed off by holy water. during the arditt, the bathing ceremony, the principal god of every temple is carried in solemn procession to be baptized in the sea. the brahmana priests, carrying the sacred images, are followed generally by the mah&r&ja barefoot an

nce may consist of but a strip of carpet. in the 'gray hall (the place is never named, and is underground, nal far from bayt-ed-deeu) there ani some rich decora- tions and valuable pieces of ancient furniture, the work of arab silversmiths five or sis centuries ago, inscribed and dated. the day of initiation must be a continual fast from daylight to sunset in winter, or six o'clock in summer, and the ceremony is from beginning to end a series of trials snd temptations, calculated to teat the endurance of the candidate nnder physical and mental pressure. it is seldom that any but the young man or woman succeeds in 'winning' all the 'prizes* since noliire mil tometimet txert iudfin spite of the moat stubborn will, and the nec^hyte fail ol passing some of the tests. in such a case the probati

ox christians behind the secure shelter of monastic walls. if however we ore asked to credit such on accusation against the gnostics, an accusation transferred with tenfold acrimony, centuries later, to the unfortunate heads of the templars, why should we not be- heve the same of the orthodox christians? minucius felix states that the first christians were accused by the world of inducing, during the ceremony of the 'perfect passover' each neophyte on his admission to plunge a knife into an infant concealed under a heap of flour; the body then serving for a banquet to the whole congregation. after they had become the dominant party they (the christians) tran^erred this charge to their own dissenters" the real crime of heterodoxy is plainly stated by john in his epittles digitizecoy google

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

muntras and gesticulations. the circle, or vacant enchanted space, must be rendered pure by repeated incantations and rites; being finally baptized with wine by the peculiar mantra. the sacti is now sublimised or apotheosised; but if not previously initiated, she is to be farther made an adept by the communication of the radical mantra or last charm whispered thrice in her ear, when the object of the ceremony is complete. the finale to this solemnity is what might be concluded as likely, but strange to say accompanied throughout by muntras and forms of meditation and of devotion incomprehensibly foreign to the scene. in other aspects this presentation of the yogini is a sacrifice and the whole meaning of the rites is sacrificial-rites performed before an altar and implying superstition und

KNOWLEDGE LECTURE ONE

demands that his soul should be weighed in the great balance of the hall of truth, whereupon anubis again interrogates him concerning the symbolism of the door of the hall, and his answers being found correct, anubis says "pass on, thou knowest it" among other things the initiate states that he has been purified four times, the same number of times that the neophyte is purified and consecrated in the ceremony of the neophyte. he then makes the long negative confession, stating to each judge in turn that he is innocent of that form of sin over which he judges. then he invokes the judges to do him justice, and afterwards describes how he had washed in the washing place of the south, and rested in the north, in the place called "son of the deliverers" and he becomes the dweller under the oliv

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ation. the celestial canopy. the altar. pedestals and columns. orders of architecture. meaning of the three columns. the pillars of the porchway. chapter iii the fittings of the lodge the ornaments. the mosaic pavement. the indented border. the blazing star. the furniture. the movable jewels. the immovable jewels. chapter iv preliminary ceremonies the co-masonic ritual. the procession. the apron. the ceremony of censing. lighting the candles. chapter v the opening of the lodge the brethren assist. tyling the lodge. the e.a. s. n. the officers. the duties. the opening. the e.a. k c s. chapter vi initiation the candidate. divisions of the ceremony. preparation of the candidate. the inner preparation. the three symbolical journeys. the o c. the e c. i l c s. the s c and p c examination and in

hapter viii the third degree the opening of the lodge. the c c the preparation. the internal preparation. entering the lodge. the seven steps. the o c the etheric forces. hiram abiff. death and resurrection. the star. the raising of humanity. fire, sun and moon. the villains. the inscription (second edition: our master h. a. instead of hiram abiff) chapter ix the higher degrees the masonic plane. the ceremony of installation. the mark degree. the holy royal arch. still higher. the rose croix. black masonry. white masonry. how to use the powers. our relation with angels. chapter x (chapter ix in first edition) two wonderful rituals the workings in egypt. the form of the temple of amen-ra. the building of the temple of amen-ra. the unveiling of the hidden light. the offerings. the descent of

nry. how to use the powers. our relation with angels. chapter x (chapter ix in first edition) two wonderful rituals the workings in egypt. the form of the temple of amen-ra. the building of the temple of amen-ra. the unveiling of the hidden light. the offerings. the descent of osiris. the distribution of the sacrament. the re-union of osiris. the shining of the light. the pledge and the blessing. the ceremony of the holy angels. the lodge and officers. the triangle of adepts. the arrival of the angels. the building of the temple of the angels. the ceremony in the temple. the effect of the festival. chapter xi (chapter x in first edition) closing the lodge the greetings. preparation for closing. the closing. plates 0. the masonic temple (coloured) i. an egyptian apron (coloured) ii (a) an e

e widest tolerance allowed those who owe their allegiance to it to choose between several variants of the ritual. some lodges prefer the simplest form, which is practically identical with that used by the masculine craft; others find a slightly more elaborate working more inspiring and helpful, because it expresses somewhat more fully the work upon inner planes which is to them the main object of the ceremony. it is this latter working which i am about to try to expound; but i wish to make it perfectly clear that the interpretation which i place upon it is my own private opinion only, and that the supreme council under which i have the honour to serve must not in any way be considered as endorsing that opinion because it permits the use of the ritual. 301. it must not be supposed that the

he candidates who are taken there for the purpose of initiation and are intentionally submitted to the influence of its magnetism, the thurifer when he is censing the altar, and the i.p.m. when he goes down from the dais to perform the duty of opening the v.s.l. or of altering the position of the s c and c c as we change from one degree to another. one other exception is made when the s.d. during the ceremony of lighting the candles comes to the altar to receive the sacred fire from the i.p.m. the i.p.m. lights a taper at the sacred fire, and with it kindles the small candle standing in an ornamental brass vessel, which the s.d, as lucifer, carries to the r.w.m. and the w.w.s. 307. the floor has now rushing across it magnetic currents or lines of force like the warp and woof of a piece of

ead of sky-blue for the edging and rosettes, an edging of deeper blue with a narrow border of crimson is prescribed, and the rosettes are made of similar material. the tassels are gilded instead of silvered, and their seven lines symbolize the seven rays of life and the seven grades of matter. our illustrations give an idea of the m.m. aprons as worn in egypt and at the present day (fig. 12) 322. the ceremony of censing 323. when all have taken their places the ceremony of censing begins. the thurifer advances to the pedestal of the r.w.m, who places upon the charcoal in the censer some incense which he has previously magnetized, or better still, he magnetizes the incense as it is melting in the censer, for that is the condition in which it is most responsive to his power. as the ceremony

begins. the thurifer advances to the pedestal of the r.w.m, who places upon the charcoal in the censer some incense which he has previously magnetized, or better still, he magnetizes the incense as it is melting in the censer, for that is the condition in which it is most responsive to his power. as the ceremony is not known in some lodges i reprint it here from the co-masonic ritual: 324. during the ceremony appropriate music is played, the brn. remaining standing. when all are in their places, the thurifer advances to the pedestal of the r.w.m, who places upon the charcoal in the censer some incense which he has previously consecrated. the thurifer steps back and bows to the r.w.m, who returns the bow. he then censes the r.w.m, with three triple swings* the chains being held short and th

rcle above the other, so that by the time the seventh and smallest circle is made, the arm is raised to its full height. the thurifer bows again to the r.w.m, and then passes directly to the altar, which he encircles, beginning at the e, swinging the censer at short chain with a circular motion. he then returns to the r.w.m. fs pedestal, bows and squares the lodge to the w.j.w. fs pedestal, where the ceremony which took place at the previous pedestal is repeated, save that the w.j.w. receives five swings of the censer, one triple and two single. a pause is observed between single swings, just as between triple swings. he next passes to the w.s.w. fs pedestal, censing him in identical fashion, save that he receives seven swings, two triple and one single. the thurifer now turns to the j.d

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

the seating of the principal officers in a craft lodge, for instance, differs in english and continental masonry. english masonry follows the old egyptian method of arranging them, while continental masonry follows the chaldaean plan and seats them in an isosceles triangle. 48. the powers of the succession of i.m.s in these two systems are in essence the same, but since in the continental lodges the ceremony of installation is reduced to the merest vestige, only the minimum of power necessary for the actual transmission of the degrees is conferred, and very much less is done for the r.w.m. than under the english plan. but this is a question of imperfection of form rather than of absence of power. the spiritual powers behind masonry work through the different forms according to the value o

the priest to do, and many ways in which he should help men- that light is nearer than aught else, within his very heart. for every man the reality is nearer than any ceremony, for he has only to turn inwards, and then will he see the light. that is the object of every ceremony, and ceremonies should not be done away with, for i come not to destroy but to fulfil. when a man knows, he goes beyond the ceremony, he goes to osiris, he goes to the light, the light amen-ra, from which all came forth, to which all shall return. 57. osiris is in the heavens, but osiris is also in the very heart of men. when osiris in the heart knows osiris in the heavens, then man becomes god, and osiris, once rent into fragments, again becomes one. but see! osiris the divine spirit, isis, the eternal mother, giv

ith them angels of their orders, who will act as their representatives at each lodge meeting. the tradition of these four passed down to the mediaeval operative craftsmen and became mingled with that of the four crowned martyrs who are the patron-saints of the craft. 97. let me warn my brn. who may be called upon to act as consecrating officers to see that it is corn which is supplied to them for the ceremony- wheat, and not maize. once, through an oversight, maize (which in america is called indian corn) was given to me on such an occasion, and as there was no time to send for wheat i used what was offered. the result was unanticipated, for there came a cloud of nature-spirits of a totally different type, who knew nothing whatever of the work expected of them, and were entirely unsuited f

ted, and even given to some extent, in the higher degrees of the ancient and accepted scottish rite. behind the whole system of masonic initiation was (and is) the white lodge itself, conferring the five great initiations which lead to human perfection and full union with god. 111. the mysteries of isis 112. in the lesser mysteries the initiate was taught what lies on the other side of death, and the ceremony of initiation was a symbolical map of that intermediate world which is sometimes called the astral plane. probably apuleius refers to this degree when he describes the mysteries of isis as celebrated in greece during the second century a. d, although he wrote at a time when they had fallen into considerable decay. after mentioning various purifications through which he passed, he goes

wn aside and all the people compassed about to behold me. then they began to solemnize the feast, the nativity of my holy order, with sumptuous banquets and pleasant meats: the third day was likewise celebrate with like ceremonies, with a religious dinner, and with all the consummation of the adept order(*apul. met, xi, 23, 24. tr. william adlington a.d. 1566) 115. it is also reported that during the ceremony isis said: 116. i am nature- the parent of all things, the sovereign of the elements, the primary progeny of time. 117. the preliminary trials 118. the secrets communicated in the mysteries have been well and loyally kept, and no details about them are available, though we occa-sionally find guarded hints which give us a slight idea of their character. there is a picturesque account o

shall the candidate be bound upon the wooden cross, he shall die, he shall be buried, and shall descend into the underworld; after the third day he shall be brought back from the dead, and shall be carried up into heaven to be the right hand of him from whom he came, having learnt to guide (or rule) the living and the dead(*the christian creed, by the rt. rev. c. w. leadbeater, p. 98) 197. during the ceremony the candidate laid himself down upon a wooden cross, made hollow to receive and support his body. his arms were lightly bound with cords, the ends of which were left loose to typify the voluntary nature of the sacrifice. the candidate then passed into trance, left the physical body and passed in full consciousness on to the astral plane. his body was carried down into a vault below th

e mysteries was transmitted from century to century, until we find it among the essenes, who also appear to have inherited chaldaean rites. it was in this school that the disciple jesus lived in preparation for his ministry, after receiving a high initiation into the true mysteries of egypt. the essenes had among other chaldaean rites inherited what was afterwards known as the mithraic eucharist, the ceremony of bread and wine and salt, which, as we shall see later, was transmitted through the ages until it was incorporated in the modern degree of the rose-croix of heredom. the consecration of those elements was and is wonderful, though there is not so full a descent of the divine presence as in the corresponding ritual of amen used in ancient egypt. it seems probable, however, that the lo

the lesser mysteries were celebrated in the temple of demeter and kore at agrae, near athens, in the month of march. in them teaching was given upon the life after death in the intermediate or astral world, just as in the lesser mysteries of egypt, and in this sense it is possible to compare the lesser mysteries with our masonic 1, although the details of the ceremonial do not exactly correspond. the ceremony was conducted by the hierophant of eleusis, assisted by his various officers; and the initiates of this degree were called mystae. 352. the ceremonies opened with a preliminary purification or baptism in the waters of the ilissus, during which certain ritual formulae were recited; they were continued in the secrecy of the temple, in which representations of the astral world were shown

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

he satanic bible, for instance, c 37 cornish witch cait sidhe invoking the goat spirit (puck/pan, 1975 38 cathars anton lavey lists candles among the devices used in a satanic ritual. inverting traditional symbolism, lavey stipulates that all of one s ritual candles should be black except for one white candle, which is to be reserved for cursing rituals. no other light source is to be used during the ceremony: the candles used in satanic ritual represent the light of lucifer the bearer of light, enlightenment, the living flame, burning desire, and the flames of the pit. black candles are used for power and success for the participants of the ritual, and are used to consume the parchments on which blessings requested by the ritual participants are written. the white candle is used for destr

library) 58 curses destruction; drawings, paintings, etc. the creation of a vivid literary description of your victim s ultimate end; a detailed soliloquy directed at the intended victim, describing his torments and annihilation. mutilation, injury, infliction of pain or illness by proxy using any other means or devices desired. intense, calculated hatred and disdain should accompany this step of the ceremony, and no attempt should be made to stop this step until the expended energy results in a state of relative exhaustion on the part of the magician. as developed by anton lavey, cursing became one of the principal magical acts of modern satanism. it occupies a prominent place in his satanic bible. lavey recommended coming together for ritual cursings as a way of forming bonds within a sa

as a part of myself! i live as the beasts of the field, rejoicing in the fleshly life! i favor the just and curse the rotten! by all the gods of the pit, i command that these things of which i speak shall come to pass! come forth and answer to your names by manifesting my desires! the invocation then continues with a long list of names that have been applied to the prince of darkness. the core of the ceremony which in the laveyan system is typically a lust, compassion, or destruction ritual immediately follows this invocation. see also curses; anton lavey;magic and magical groups for further reading: green,marian. the elements of ritual magic. longmead: shaftesbury, dorset, uk: element, 1990. lavey, anton szandor. the satanic bible. new york: avon, 1969. the exorcist the exorcist (original

! satan has made us gods, and we have abused his power. it is time to face our fate and take responsibility for all our mistakes.we still carry his eternal flame of enlightenment. satan will cast out the false gods and impostors to his throne, if we do not do so first. hail satan! hail lilith! hail the self! priestess stephanie cholensky (courtesy stephanie cholensky) the satanic wedding ceremony the ceremony is opened according to the basic sequence in the satanic bible. following the opening of the gate, the bride and groom are brought forward. priest: in the name of the all-powerful manifestation of satan i greet thee this night of nights. these walls are become a chamber wherein the fruition of this courtship might be recognized. each of you, in your own fashion, hath bestowed the wiza

before me, then, and by your intentions you have cast your vows. i therefore solemnize this union in the name of the lord of the earth, whose priest i am, and in satan s ineffable name i proclaim you husband and wife.may all the joys of the world be yours, and may your love grow stronger with each passing day. embrace and be as one [as they do so, the priest then recites the second enochian key] the ceremony is closed according to the basic sequence in the satanic bible. anton szandor lavey (courtesy church of satan) mandatory education: teaching pigs to sing by blanche barton never try to teach a pig to sing; it wastes your time and annoys the pig. one near-universal i ve heard in talking to hundreds of satanists is their rage at conventional education. even if they were successful and m

LIBER 141

body being full of meat and wine is more apt for the preparation, as it is said "sine cereri et baccho venus friget" while for the consummation the body should be empty of all gross nutriment, so that the elixir may be sucked up eagerly, and, running nobly into every part, revivify the whole. it will in our opinion be best if a full meal be taken not less than three hours before the beginning of the ceremony, and after that no food, although stimulants whether of wine or subtler agents may be continued, so as to raise the body from excitement to excitement, and thus fit it for the proper exaltation suitable to the work. but in all this men may differ, and there is no rule but what may be engraven upon her tracing-board by the burin of experience. vi of operations of this art, whether they

LIBER ALEPH

n thy life, love being strong, taketh no heed of others, and some after interference bringeth misfortune. now then shell we therefore cast out love, or accept impurity herein? god forbid. and for this cause see thou well to it hat in thy kingdom there be no interference there with, nor hindrance from any. for it is perfect in itself. m the book of wisdom or folly 113 dq de ceremonio equinocti (of the ceremony of the equinox) y son, our father in heaven hath passed into the sign of he ram. i have performed the rite of union with him according to the ancient manner, and i know the word that shall rule the semester. also it is given unto my spirit to write unto thee concerning the virtue of this rite, and many another of antiquity. and it is this, that our forefathers made of these ceremonies

LIBER ASTARTE

ne as is appropriate to the particular deity, and consecrating it with oil, and with such ritual as may seem him best. and let all be done with intensity and minuteness. 8. concerning the period of devotion, and the hours thereof. let a fixed period be set for the worship; and it is said that the least time is nine days by seven, and the greatest seven years by nine. and concerning the hours, let the ceremony be performed every day thrice, or at least once, and let the sleep of the philosophus be broken for some purpose of devotion at least once in every night. now to some it may seem best to appoint fixed hours for the ceremony, to others it may seem that the ceremony should be performed as the spirit moves them so to do: for this there is no rule. 9. concering the robes and the instrumen

LIBER COLLEGII SANCTI

guinea for this portfolio of class d publications, b-g. let him obtain the robe of a neophyte, and entrust the same to the care of his neophyte. he shall choose a new motto with deep forethought and intense solemnity, as expressing the clearer consciousness of his aspiration which the year fs probation has given him. let him make an appointment with his neophyte at the pleasure of the latter for the ceremony of initiation. 1. the neophyte shall not proceed to the grade of zelator in less than eight months; but shall hold himself free for four days for advancement at the end of that period. 2. he shall pass the four tests called the powers of the sphinx. 3. he shall apply himself to understand the nature of his initation. 4. he shall commit to memory a chapter of liber vii; and furthermore

im read through this note of his office, and sign it, paying the sum of three guineas for the volume containing liber ccxx, liber xxvii and liber dcccxiii, which will be given him on his initiation. let him cause the necessary addition to be made to his neophyte fs robe, and entrust the same to the care of his zelator. let him make an appointment with his zelator at the pleasure of the latter for the ceremony of initiation. 1. the zelator shall proceed to the grade of practicus at any time that authority confers it. 2. he shall pass examinations in liber e, posture and breathing. he shall have attained complete success in the former, i.e, the chosen posture shall be perfectly steady and easy; and attained the second stage in the latter, i.e, automatic rigidity. 3. he shall further show som

LIBER CORDIS CINCTI SERPENTE

uched by the tool of the graver. therefore thou art mine, even now and for ever and for everlasting. amen. 28 liber lxv 58. moreover, i heard the voice of adonai: seal up the book of the heart and the serpent; in the number five and sixty seal thou the holy book. as fine gold that is beaten into a diadem for the fair queen of pharaoh, as great stones that are cemented together into the pyramid of the ceremony of the death of asar, so do thou bind together the words and the deeds, so that in all is one thought of me thy delight adonai. 59. and i answered and said: it is done even according to thy word. and it was done. and they that read the book and debated thereon passed into the desolate land of barren words. and they that sealed up the book into their blood were the chosen of adonai, an

LIBER CXX

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

- 11111- 111 (he knocketh [this opening and closing of the temple is observable on all occasions. any other ceremony, such as evocation, invocation, initiation and all secret rituals, should be performed when the temple is "open. also, in the case of initiations their birth, death, and marriage (with such additional rituals as may be taught) should take place actually in an open temple. followeth the ceremony of admitting a neophyte to the mysteries, which is to be performed upon him before he is admitted to an ordeal] the ritual called "passing through the tuat (the officers are three in number, invisible are ta-nech for nuit, bes-n-maut for hadit. thence cometh forth visable, the lowest point of the red triangle of our order, ankh-f-n-khonsu for ra- hoor-khuit. the ceremony is to join th

LIBER DCCCLX JOHN ST

of pe in 4= 7 ritual. i think the postulant should be actually scourged, tortured, branded by fire for his equilibrations at the various .stations of the cross. or points upon his mystic journey. he must john st. john 41 assuredly drink blood for the sacrament.ah! now i see it all so well! the initiator must kill him, osiris; he must rise again as horus and kill the initiator, taking his place in the ceremony thence to the end. a bit awkward technically, but .twill yield to science. they did it of old by a certain lake in italy!1 well, all this is dog-faced demon, ever seducing me from the sacred mysteries. i can.t go out and kill anybody at this time o.night! we might make a start, though, with a little scourging, torturing, and branding by fire. anything for a quiet life! 11.0. but scour

bornless one [see the .goetia..ed] 1 [for these two see .liber o vel manus et saggita. in equinox i (2) and elsewhere] john st. john 73 4. the calls i.vi with the rituals of the five grades [from dr. dee.s and the g d mss..ed.]1 5. invocation of thoth. 6 (no: i will not use the new ritual, nor will i discuss the matter) an impromptu invocation of adonai. 7. closing formulae. to work, then! 11.15. the ceremony went well enough; the forces invoked came readily and visibly; thoth in particular as friendly as ever.i fancy he takes this record as a compliment to him.he fs welcome to it, poor god! the l.v.x. came, too but not enough to pierce the awful shroud of darkness that by my folly i have woven for myself. so at the end i found myself on the floor, so like rodin fs cruche cassee danaide gi

sense of separate-ness; that sense itself at last.so o. m. withdrew from the conflict for a moment so that the duty of this record done might leave him free for the fight. it may have been a snare.may the lord adonai keep him in the path. adonai! adonai (p.s..add that the .ultra-violet. or .astral. light in the room was such that it seemed bright as daylight. he hath never seen the like, even in the ceremony which he performed in the great pyramid of gizeh) 11.14- 11.34. o. m. then passed from vision unto vision of un-exampled splendour. the infinite abyss of space, a rayless orb of liquid and colourless brilliance fading beyond the edges into a flame of white and gold. the rosy cross flashing with lustre ineffable. and more, much more liber dccclx 92 which ten scribes could hardly catalo

him like a thunderbolt and like a pylon and like a serpent and like a phallus.and in the midst thereof like the woman that jetteth the milk of the stars from her paps; yea, the milk of the stars from her paps..1 1 [liber lxv, v. 65, slightly paraphrased] john st. john 93 the tenth day 12.17. now that the perfume of the incense is clearly away, one may most potently perceive the invoked perfume of the ceremony itself. and this mystical perfume of adonai is like pure musk, but infinitely subtilised.far stronger, and at the same time far more delicate (p.s..doubt has arisen about this perfume, as to whether there was not a commonplace cause. on the balance of the evidence, carefully considered, one would pronounce for the mystic theory) one should add a curious omen. on sitting down for the g

its strife with heat, thirst, fatigue, cure all the ills of the soul, so does pr.n.y.ma clear away the phantoms that mayan, dread maker of illusion, hath cumbered it withal. 1.13. 10 breath-cycles; calm, perfect, without the least effort; enough to go to sleep upon. he will read through the ritual once, and then sleep (the pr.n.y.ma precipitated a short attack of diarrh.a, started by the chill of the ceremony) liber dccclx 94 6.23. he slept from 1.45 (approximately) till now. the morn is cold and damp; rain has fallen. john st. john is horribly tired; the .control. is worn to a thread. he takes five minutes to make up his mind to go through with it, five more to wash and write this up. and he has a million excuses for not doing pr.n.y.ma. 6.51. 15 breath-cycles, steady and easy enough. the

ay. he failed at the four pylons in turn; in the morning fear stopped him at that of horus and so on; while in the evening he either failed at the pylon of thoth, i.e, was obsessed by the necessity (alleged) of recording his results, or failed to overcome the duality of thoth. otherwise, even if he comprehended the base, he certainly failed at the apex of the pyramid. in any case, he cannot blame the ceremony, which is most potent; one or two small details may need correction, but no more. john st. john 95 here then he is down at the bottom of the hill again, a rosicrucian sisyphus with the stone of the philosophers! an ixion bound to the wheel of destiny and of the samsara, unable to reach the centre, where is rest. he must add to the entry 1.13 that the .telephone-cross. voices came as h

LIBER DCCCXI ENERGIZED ENTHUSIASM

wl of libation, and present it to each in turn, at frequent intervals. small doses should be drunk, and the bowl passed on, taken as the worshipper deems advisable. yet the cup-bearer should be an initiate, and use his own discretion before presenting the bowl. the slightest sign that intoxication is mastering the man should be a sign to him to pass that man. this practice can be easily fitted to the ceremony previously described. if desired, instead of wine, the elixir introduced by me to europe1 may be employed. but its results, if used in this way, 1 anhalonium lewinnii. the physiologically standardised preparation (parke, davies and co) of cannabis indica is also excellent if the admin-istration be in expert hands [note added by ac in his copy of equinox i (9. anhalonium lewinnii was t

nseen organ played an introit. this ceased as they took their places at the altar. they faced west, waiting. on the closing of the doors the armed guard, who was clothed in a scarlet robe instead of green, due his sword, and went up and down the aisle, chanting exorcisms and swinging the great sword. all present due their swords and faced outward, holding the points in front of them. this part of the ceremony appeared interminable. when it was over the girl and boy reappeared; bearing, the one a bowl, the other a censer. singing some litany or other, apparently in greek, though i could not catch the words, they purified and consecrated the chapel. now the high priest and high priestess began a litany in rhythmic lines of equal length. at each third response they touched hands in a peculiar

ulptured gbeast h at each corner in gold, while the twelve signs of the zodiac were symbolized by the stones of the breast-plate. the bell tinkled yet again, and the herald again sounded his trumpet. the celebrants moved hand in hand down the nave while the organ thundered forth its solemn harmonies. all the knights and dames rose and gave the secret sign of the rose croix. it was at this part of the ceremony that things began to happen to me. i became suddenly aware that my body had lost both weight and tactile sensibility. my consciousness seemed to be situated no longer in my body. i gmistook myself, h if i may use the phrase, for one of the stars in the canopy. in this way i missed seeing the celebrants actually approach the cross. the bell tinkled again; i came back to myself, and the

of the middle anteroom, where we left it, the guard closing the doors. in silence we disrobed, and left the house. about a mile through the woods we found my friend's automobile waiting. i asked him, if that was a low mass, might i not be permitted to witness a high mass? gperhaps, h he answered with a curious smile, gif all they tell of you is true. h in the meantime he permitted me to describe the ceremony and its results as faithfully as i was able, charging me only to give no indication of the city near which it took place. i am willing to indicate to initiates of the rose croix degree of masonry under proper charter from the genuine authorities (for there are spurious masons working under a forged charter) the address of a person willing to consider their fitness to affiliate to a ch

LIBER GRADUUM MONTIS ABIEGNI

i endeavour to identify the rituals and instructions alluded to in the text. 1 papers a to g in class d collectively comprise liber 185, gliber collegii sancti. h each bears on one side the task of one of the a a grades from probationer to adeptus minor, on the other side the oath of the grade in question. 2 that is, those who were deemed to be slacking, being eidle or luxurious. f ritual xxviii, the ceremony of the seven holy kings( gliber septem regum sanctorum h) is unpublished but what appears to be a draft version survives in typescript; i currently only have electronic copies of doubtful provenance. 3 two rituals (not counting minor variants) with this number are extant. gliber dclxxi vel oart, h a scripted ritual with two officers and a candidate survives in a typescript with some m

LIBER LVII

he gods, a little while ago, there was an initiated formula which expressed these ideas to the wise. as these formulas are done with, it is of no consequence if i reveal them. truth is not eternal, any more than god; and it would be but a poor god that could and did not alter his ways at his pleasure. this formula was used to open the vault of the mystic mountain of abiegnus, within which lay (so the ceremony of initiation supposed) the body of our father christian rosen creutz, to be discovered by the brethren with the postulant as said in the book called fama fraternitatis. there are three officers, and they repeat the analysis of the word as follows: chief. let us analyse the key word.i. 2nd. n. 3rd. r. all. i. chief. yod. y 2nd. nun. n 3rd. resh. r all. yod. y chief. virgo (f) isis, mi

LIBER LXVII THE SWORD OF SONG

king about. anything, however profoundly, but the absolute restraint of the mind to the contemplation of a single object, whether gross, fine, or altogether spiritual. now true magical ceremony is entirely directed to attain this end, and forms a magnificent gymnasium for those who are not already finished mental athletes. by act, word, and thought, both in quantity and quality, the one object of the ceremony is being constantly indicated. every fumigation, purification, banishing, invocation, evocation, is chiefly a reminder of the single purpose, until the supreme moment arrives, and every fibre of the body, every forcechannel of the mind, is strained out in one overwhelming rush of the will in the direction desired. such is the real purport of all the apparently fantastic directions of

LIBER SAMEKH

f the tarot. the use of the name is therefore to invoke one fs own imost secrecy, considered as the result of the conjunction of nuit and hadit. if the second a is included, its import is to affirm the operation of the holy ghost, and the formulation of the babe in the egg, which precedes the appearance of the hermit. this is also an agonizing appeal to the earth, the mother; for at this point of the ceremony the adept should be torn from his mortal attachments, and die to himself in the orgasm of his operation (a thorough comprehension of psychoanalysis will contribute notably to the proper appreciation of this ritual) liber samekh svb figvra dccc 10 aepe gthou exalted one! it* leaps up; it leaps forth! h diathanna thoron g lo! the out-splashing of the seeds of immortality! h11 section gg

LIBER SEPTEM REGUM SANCTORUM

n of the fifteenth athyr. note that many print editions reverse the letters left to right; this is believed to derive from an engraver fs error when an image of the table was used as the frontispiece plate in casaubon fs true and faithful relatie 1 liber septem regum sanctorum sub figur xxviii being the ritual admonitions of the seven planetary stations v a\a\ publication in class d ritual xxviii the ceremony of the seven holy kings probationers, who are idle or luxurious, shall be given a task suitable to their natures. if they refuse the task from laziness or from a feeling that they have more important business (as their neophyte may judge) then may v.v.v.v.v. 8 =38 himself inform them with much deference that they are now fitted for admission to the mystery of the seven holy kings. the

that thy life truly reflect this gradual conquest of the powers7 of the seven& never forget that thy path is the path of osiris,8& that osiris is a black god. they then conduct him from the temple) after the seven hours are past, the aspirant is rescued by osiris, the black officer, in the words already given, omitting verily thou sayest well& using a sterner tone for the beginning of the speech. the ceremony then proceeds as before. source: this text was emailed to me in january of 2001. i am unaware of its provenance. certain errors in the copy i was sent suggest it had been ocr scanned at some point. the statements at the start of this ritual makes it clear what is meant by the comment in liber xiii and elsewhere about certain probationers being admitted to ritual xxviii after 6 months

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

h an account of the learned prehistory and tells about starkad aludreng. starkad abducts alfhild, the daughter of king alf of alfheimar, after she has reddened the altar (horgr) with blood at a great disablot one autumn. the prefix alf- means gelf, h and although there is no other evidence connecting the elves with the disablot, on its face the text offers a mythological model for human behavior. the ceremony takes place at the home of a king, is presided over by a woman (one indeed of royal lineage, and involves the spilling of blood, presumably from an animal that was sacrificed. angered at the abduction of his daughter, king alf calls on thor, who subsequently kills starkad and restores alfhild to her father. it is at least conceivable that the author of the saga thought that thor was i

restores alfhild to her father. it is at least conceivable that the author of the saga thought that thor was inclined to intervene because the disablot had been successfully carried out, in other words, that in the eyes of this author at least, a disablot could have been aimed at the asir. this ceremony is also mentioned in thirteenth-century icelandic sources of a more historical nature. two set the ceremony in viking age norway and the other, snorri fs ynglinga saga, chapter 29, in uppsala. snorri says that at the disablot, king adils was riding around the disarsal, ghall of the dis, h when his horse stumbled and threw him. the king fs head struck a rock in such a way that his skull was split and his brain spilled onto the rock, and that was his death. snorri then quotes thjodolf of hvin

LUCIFERIAN SORCERY

(known as the black one) and marked themselves with the ritual knife called the al-dhamme which means bloodletter. the ritual itself moved on with the sorcerers dancing to the chant of iwwaiy, which they moved widdershins around which brought ecstasy and the winding sheets covered them. they used the al-dhamme to sacrifice a rooster by cutting its throat, then marking themselves with a small cut. the ceremony would sometimes begin again by dancing and religious ecstasy. the rabbana (their lord) is considered close to the blacksmith. the blacksmith, within the european craft itself is the symbol of tubal cain, the first of the witch blood. tubal-qayin2 as it is sometimes spelled is the blacksmith whose forge is the heart of the witches sabbat craft. the child of asmodeus (called often samae

MACNULTY W KIRK KABBALAH AND FREEMASONRY

tic form. i have taken it from the inside of the front cover of the domatic ritual book. the same features are present: the pedestal, the four banners in the east, and the twelve banners down each side of the space. the principal officers of the chapter all sit in the east, the candidate is placed in the west on the kneeling stool at the bottom of the drawing. he is accompanied and guided through the ceremony by three companions called sojourners. on the jewel worn by every royal arch mason are inscribed two latin sentences. translated, the first says "only the key is missing; the second says "if you know this, you know enough."76 the first sentence tells us that here, encoded in symbols, is a complete body of knowledge which requires only a "key" to make it clear. i am going to suggest th

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

of the passion. 181 the mystery of the apocalypse the sacred city of ephesus--the authorship of the apocalypse--the alpha and omega- the lamb of god-the four horsemen-the number of the beast. 185 the faith of islam the life of mohammed--the revelation of the koran--the valedictory pilgrimage--the tomb of the prophet--the caaba at mecca--the secret doctrine of islam. 189 american indian symbolism the ceremony of the peace pipe--the historical hiawatha--the popol vuh--american indian sorcery--the mysteries of xibalba--the midewiwin. 193 the mysteries and their emissaries the golden chain of homer--hypatia, the alexandrian neo-platonist--the "divine" cagliostro--the comte de st.-germain--the designing of the american flag--the declaration of independence. 197 conclusion 201 bibliography 205

y since there is a legend to the effect that serapis, in the form of a bull, was driven by bacchus from india to egypt. the priority of the hindu mysteries would further substantiate such a theory. among other meanings suggested for the word serapis are "the sacred bull "the sun in taurus "the soul of osiris "the sacred serpent" and "the retiring of the bull" the last appellation has reference to the ceremony of drowning the sacred apis in the waters of the nile every twenty-five years. click to enlarge the lion-faced light-power. from montfaucon's antiquities. this gnostic gem represents by its serpentine body the pathway of the sun and by its lion head the exaltation of the solar in the constellation of leo. click to enlarge a symbolic labyrinth. from montfaucon's antiquities. labyrinths

. it is doubtful whether many of the initiates themselves understood the mystic meaning of this allegory, for most of them apparently believed that it referred solely to the succession of the seasons. it is difficult to obtain satisfactory information concerning the mysteries, for the candidates were bound by inviolable oaths never to reveal their inner secrets to the profane. at the beginning of the ceremony of initiation, the candidate stood upon the skins of animals sacrificed for the purpose, and vowed that death should seal his lips before he would divulge the sacred truths which were about to be communicated to him. through indirect channels, however, some of their secrets have been preserved. the teachings given to the neophytes were substantially as follows: the soul of man--often

e account, he was liberated by a wild boar which split the wood of the maternal tree with its tusks. adonis was born at midnight of the 24th of december, and through his unhappy death a mystery rite was established that wrought the salvation of his people. in the jewish month of tammuz (another name for this deity) he was gored to death by a wild boar sent by the god ars (mars. the adoniasmos was the ceremony of lamenting the premature death of the murdered god. in ezekiel viii. 14, it is written that women were weeping for tammuz (adonis) at the north gate of the lord's house in jerusalem. sir james george frazer cites jerome thus "he tells us that bethlehem, the traditionary birthplace of the lord, was shaded by a grove of that still older syrian lord, adonis, and that where the infant j

idding parsley with the roots from being placed on the table, for they think that parsley grew from the corybantic blood that flowed forth; just as the women, in celebrating the thcsmophoria, abstain from eating the seeds of the pomegranate, which have fallen on the ground, from the idea that pomegranates sprang from the drops of the blood of dionysus. those corybantes also they call cabiric; and the ceremony itself they announce as the cabiric mystery" the mysteries of the cabiri were divided into three degrees, the first of which celebrated the death of cashmala, at the hands of his three brothers; the second, the discovery of his mutilated body, the parts of which had been found and gathered after much labor; and the third--accompanied by great rejoicing and happiness--his resurrection

ee oedipus gyptiacus) the bembine table of isis a manuscript by thomas taylor contains the following remarkable paragraph "plato was initiated into the 'greater mysteries' at the age of 49. the initiation took place in one of the subterranean halls of the great pyramid in egypt. the isiac table formed the altar, before which the divine plato stood and received that which was always his, but which the ceremony of the mysteries enkindled and brought from its dormant state. with this ascent, after three days in the great hall, he was received by the hierophant of the pyramid (the hierophant was seen only by those who had passed the three days, the three degrees, the three dimensions) and given verbally the highest esoteric teachings, each accompanied with its appropriate symbol. after a furth

ith a steady glow for more than 2,000 years. in a.d. 1550 on the island of nesis, in the bay of naples, a magnificent marble vault was opened in which was found a lamp still alight which had been placed there before the beginning of the christian era. pausanias described a beautiful golden lamp in the temple of minerva which burned steadily for a year without refueling or having the wick trimmed. the ceremony of filling the lamp took place annually, and time was measured by the ceremony. according to the fama fraternitatis, the crypt of christian rosencreutz when opened 120 years after his death was found to be brilliantly illuminated by a perpetual lamp suspended from the ceiling. numa pompilius, king of rome and magician of considerable power, caused a perpetual light to burn in the dome

lver, marvelous ornaments, and implements of the most valuable materials and beautiful workmanship, donated by princes and kings who came from all parts of the civilized world to consult the spirit of apollo dwelling in this sanctuary. p. 63 more quickly and completely to "the fumes of enthusiasm" three days before the time set to receive the communications from apollo, the virgin priestess began the ceremony of purification. she bathed in the castalian well, abstained from all food, drank only from the fountain of cassotis, which was brought into the temple through concealed pipes, and just before mounting the tripod, she chewed a few leaves of the sacred bay tree. it has been said that the water was drugged to bring on distorted visions, or the priests of delphi were able to manufacture

MASTERING WITCHCRAFT

the table, place a bouquet of sweet-smelling flowers. then light two of your lamps before the portrait, and kindle your thurible, burning amatory necromancy incense. consecrate your place of working now, walking backwards beginning at the east, passing to the south, the west, and finally the north, asperging and censing as you go, and calling upon habondia to aid you in this work. every action in the ceremony must be performed silently and backwards for only thus do we begin to walk in the paths of the dead. having got this far, you must now lay two place settings at the table, yours in the east, the deceased's in the west, using your ordinary household dish service and cutlery which should have been passed previously through fire and water. the settings should be sufficient to provide for

english "public school" and "spankers' club" traditions than any inherent in the craft itself. to be beaten, whether symbolically or in actuality, does not by any means arouse in everyone the same feelings of glowing inner cleanliness or spiritual toneup that it apparently did for a nordic warrior, cloistered medieval monk, english public school boy, or sky-clad witch. the robed initiation since the ceremony takes place during the sabbat, the circle itself will already have been erected and consecrated by watchtower, with a small ceramic chafing dish glowing on top of the altar should it be indoors, or a balefire blazing in the centre should it be outdoors. all the magical witch implements should be present. both masculine and feminine aspects of power will have been invoked, perhaps by t

is presented to all the other members in turn by witch name. finally, the coven's working tools, sword, chalice, lamps, et al, are presented in turn to the candidate. the sabbat festivities and ceremonies such as the feast of cakes and wine then continue as usual. the sky-clad, or naked, initiation in this type of ritual common to covens which practise the goddess-oriented variety of witchcraft, the ceremony is performed by the high priest if the candidate is a woman, the high priestess if it is a man. as in the previous ritual, the circle should be cast by watchtower, and the candidate blindfolded at the perimeter, challenged by the initiator at sword or athame point, and the passwords of "perfect love and perfect trust" given. the candidate is then pulled into the circle backwards by hi

n, right breast, left hip, right hip, left breast, and genital organ again, in that order; an inverted pentacle, in fact. the new initiate, after being empowered by the laying on of the initiator's hands, is then instructed in the use of the magical implements and also in the mysteries of the return-in-threefold witch law, whether it be used for good or evil, blessing or cursing. by dint of this, the ceremony concludes with the new initiate scourging his initiator with thrice as many blows as he himself received, namely, one hundred and twenty in all. he is then presented to the powers at the four quarters as a duly consecrated high priest and wizard, or high priestess and queen of the sabbat, whichever the case may be. in the second ritual, instead of the progress of the aspirant through

MEANING OF MASONRY

ecause when displayed in o ur own lives and natures their influence becomes transferred and communicated to others and helps to uplift and sweeten the lives of our fellows; whilst some are immoveable because they are permanently fixed and planted in the roots of our own being, and are indeed the raw material which has been entrusted to us to work out of chaos and roughness into due and true form. the ceremony of our first degree, then, is a swift and comprehensive portrayal of the entrance of all men into, first, physical life, and second, into spiritual life; and as we extend congratulations when a child is born into the world, so also we receive with acclamation the candidate for masonry who, symbolically, is seeking for spiritual re-birth; and herein we emulate what is written of the jo

sonry as they have been by every other initiatory order of the past, and it is for the fact that this knowledge is and always has been conserved in the world, so as to be ever available for earnest aspirants towards it, that gratitude is expressed to the grand master of all for having never left himself, or the way of return to him, without witness in this outer world. as much has been said about the ceremony of the third degree in other papers it is unnecessary here to expound it further. it may be stated, however, that it alone constitutes the masonic initiation. the first and second degrees are, strictly, but preparatory stages leading up to initiation; they are not the initiation itself; they but prescribe the purification of the bodily and mental nature necessary to qualify the candid

be explained presently. although but an expansion and completion of the third degree, of which at one time it formed part, there were good reasons for detaching the royal arch portion from what now forms the degree of master mason. the two parts in combination made an inconveniently long rite, whilst a change in the symbolic appointments and officers of the temple of initiation was necessary, as the ceremony proceeded, to give appropriate spectacular representation to the further points calling for expression. despite this re-arrangement the royal arch is the natural conclusion and fulfilment of the third degree. the latter inculcates the necessity of mystical death and dramatizes the process of such death and revival therefrom into newness of life. the royal arch carries the process a st

nation and reverent reflection than for reasoned argument. certain things must perforce be omitted from explanation entirely, whilst others are mentioned with diffidence and at the risk of their being misunderstood or rejected by such as do not yet realize that in these matters" the letter killeth, the spirit vivifieth" and that" spiritual truths must be spiritually discerned" before interpreting the ceremony itself it is desirable first to indicate four noteworthy features connected with this supreme order and distinctifying it from the three grades leading to it. in speaking even of these incidentals the before mentioned difficulties of both exposition and apprehension will already make themselves felt. first, no one can be received into a chapter without first having attained master mas

of hiram, and the meaning of the royal arch ceremony of exaltation. it is a mystery of spiritual consciousness, the efflorescence of the mind in god, the opening up of the human intelligence in conscious association with the universal and omniscient mind. it is for this reason that the cranium or skull is given prominence in the master mason's deg ree. with this premised we proceed to considering the ceremony of exaltation. the ceremony of exaltation again the candidate is in a state of darkness. but the reason of this darkness differs entirely from that which existed at the entered apprentice stage. then he was but an ignorant beginner upon the quest, making his first irregular benighted efforts towards the light. now, he has long passed beyond that stage; he comes with all the qualificat

tire separation. the position is the same as when the body sleeps whilst the mind is dreaming and vividly active, save that in dreams the will is not functioning as a consciously directive instrument as is hypothetically the case with one who, having attained mastership, has all his faculties under volition and control. yet all this interior work, so rapidly summarized and symbolically enacted in the ceremony, is not the work of a day nor the casual task of a weakling. the ancients referred to it as the twelve labours of hercules, whilst its arduousness is further graphically described by the initiate poet virgil in the sixth aneid and by more recent illuminates. nor, even when its nature is fully apprehended, is it a work to be lightly undertaken. throughout the ceremony the utmost humili

MICHAEL FORD WITCHMOON

gateway to the dead. do you recall the legend of lilith living in the mirror and the various vampiric tales of beings communicating through mirrors? vampiric god forms exhale large amounts of astral blood towards this psychomantieon/necromantieon until near exhaustion. this coincides with a sigil representing the groups desire. upon the sacrifice the magus would destroy the sigil in the flames of the ceremony. each member at some point afterwards feels resurgence in physical strength and power. vampiric strengths vampiric strengths closely resemble those of the magickian who focuses upon the self and seeks to progress and evolve towards a new type of individual. vampires, over a period of time through study and practice, are able to be more in tune with psychic phenomena, such as communion

e sabbat is based on astral union and the shedding of restrictive dogma and day side denials which take place within each sorcerer's life unless they live with a harem far away from civilization. the sabbat as described in general takes place deep in the forest, when the moon stands full in the night. witches, both male and female attend with their elemental servitors and imps, who participate in the ceremony, celebrating according to their masters' will while in their astral form. one god form often presiding over the sabbath is known as oz or baphomet, among other names. this god form often manifests on the astral plane as either: a mental or psychic focus of the group, wherein the form is mutually established so that each thought pattern establishes a common link of subconscious thought

s i studied were even more ornate than i had previously noticed. the black material on the collar was decorated with many sigils and seals. i noticed too some very eccentric designs that added to the flavor of her overall appearance. once her mantra was finished, she focused upon my appearance and stature on the astral plane. i took no beast like form at the moment, i appeared in the vestments of the ceremony, robed and hooded. the witch took sinuous steps towards me, with the grace of a cat or other predatory animal, as if to taste her prey. with both hands she took down my hood and withdrew slightly. as she was close to me it was her will to take her hood off as well. i could now see the beauty which she possessed within this sphere of stored energy. watching her intently i understood wh

MICHAEL WYNN THE SOUL TRAVELERS

jupiter, because jupiter rules over luck and growth. a talisman is an object that has been energized by a certain type of energy or spirit, and these energies have been charged with a particular duty. in this case, the talisman has been energized with the force of jupiter and has been charged with the duty of bringing extra money to the magician. then the talisman is consecrated, and it is during the ceremony of consecration that the object is imparted a certain type of force [jupiter] and charged with its duty [extra money. if this consecration is not done on a thursday, which is the day allocated to the planet jupiter, the talisman will still be successfully energized and set to it s duty, but its strength will be greatly reduced. what s more, even the hours of the day have been assigned

MORALS AND DOGMA

st, and none could interpret them. if the same hieroglyphics were employed in the higher as in the lower degrees, they had a different and more abstruse and figurative meaning. it was pretended, in later times, that the sacred hieroglyphics and language were the same that were used by the celestial deities. everything that could heighten the mystery of initiation was added, until the very name of the ceremony possessed a strange charm, and yet conjured up the wildest fears. the greatest rapture came to be expressed by the word that signified to pass through the mysteries. the priesthood possessed one third of egypt. they gained much of their influence by means of the mysteries, and spared no means to impress the people with a full sense of their importance. they represented them as the beg

ource of fruitfulness _khordad, the genius of water and time; and _amerdad, the protector of the vegetable world, and the prime cause of growth. and finally he was taught the true nature of the supreme being, creator of ormuzd and ahriman, the absolute first cause, styled zeruane akherene. in the mithriac initiation were several degrees. the first, tertullian says, was that of soldier of mithras. the ceremony of reception consisted in presenting the candidate a crown, supported by a sword. it was placed near his head, and he repelled it, saying "mithras is my crown" then he was declared the soldier of mithras, and had the right to call the other initiates fellow-soldiers or companions in arms. hence the title _companions_ in the royal arch degree of the american rite. then he passed, porph

e world[[greek??s. they had at least three degrees--the _material, the _intellectual, and the _spiritual, and the lesser and greater mysteries; and the number of those who attained the highest degree was quite small. baptism was one of their most important ceremonies; and the basilideans celebrated the 10th of january, as the anniversary of the day on which christ was baptized in jordan. they had the ceremony of laying on of hands, by way of purification; and that of the mystic banquet, emblem of that to which they believed the heavenly wisdom would one day admit them, in the fullness of things[[greek? a. their ceremonies were much more like those of the christians than those of greece; but they mingled with them much that was borrowed from the orient and egypt: and taught the primitive tr

were called _brethren, the faithful, stewards of the mysteries, superintendents, devotees of the secret, and architects. in the _hierarchi, attributed to st. dionysius the areopagite, the first bishop of athens, the tradition of the sacrament is said to have been divided into three degrees, or grades _purification, initiation, and _accomplishment_ or _perfection; and it mentions also, as part of the ceremony _the bringing to sight. the apostolic constitutions, attributed to clemens, bishop of rome, describe the early church, and say "these regulations must on no account be communicated to all sorts of persons, because of the mysteries contained in them" they speak of the deacon's duty to keep the doors, that none uninitiated should enter at the oblation _ostiarii, or doorkeepers, kept gua

f motion and harmony that govern the spheres, is but a portion of the wider science of geometry. it is so symbolized, because it is here, in the second degree, that the candidate first receives an other than moral instruction. there are also two symbols in the third degree, which, with the 3 in the first, and 2 in the second, make the 7. 6th. the candidate, after passing through the first part of the ceremony, imagines himself a master; and is surprised to be informed that as yet he is not, and that it is uncertain whether he ever will be. he is told of a difficult and dangerous path yet to be travelled, and is advised that upon that journey it depends whether he will become a master. this is symbolical of that which our saviour said to nicodemus, that, notwithstanding his morals might be

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

hence issued sulphurous vapours. here she gradually became affected in a remarkable manner, and fell into an ecstatic condition, in which she uttered wild and extraordinary phrases, which were held to be the utterance of apollo himself; these the priests interpreted to the people, but in most cases in so ambiguous a manner that the fulfilment of the prediction could not easily be disputed. during the ceremony, clouds of incense filled the temple, and hid the priestess from the view of the uninitiated, and at its conclusion she was reconducted, in a fainting condition, to her cell. the following is a striking instance of the ambiguity of oracular predictions:.croesus, the rich king of lydia, before going to war with cyrus, king of persia, consulted an oracle as to the probable success of th

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

he tasks asked of them by the participants. welcome to the coven there are various forms of secret initiation ceremonies depending on the type of coven one seeks to join. in most instances the initiate is a woman; though, in some cases a man will be initiated into the coven. the coven master enters the room and draws a magic circle on the floor. the spirits of the north are called upon to witness the ceremony with the words, i summon, serve, and call ye up mighty ones of the north to guard the circle and to witness our rites. the initiate is led naked to the center of the circle with her hands tied behind her back, and blindfolded. at the center of the circle she repeats a solemn vow, then she is presented to each member of the coven who greet her with a kiss. next she is introduced to the

these lines: the flickering light of candles illuminates the room. the air is heavy with sweet smelling, constantly burning incense. red and black drapes hang from the walls and an altar to the spirits of lasciviousness and sensuality is placed toward the north. its chief ornament is a well-oiled artificial phallus of marble or wood, tall black candles and a chalice. beside it is a small whip. if the ceremony is an all-night affair, sensuous music is played to heighten the atmosphere. the coven master wears a red robe and the others black cloaks to cover their nakedness, their faces hidden behind small black domino masks. as the ceremony begins the coven renounces all other religions, vows to serve the dark forces, and pledges to keep its activities secret. sexual offerings are made to the

t affair, sensuous music is played to heighten the atmosphere. the coven master wears a red robe and the others black cloaks to cover their nakedness, their faces hidden behind small black domino masks. as the ceremony begins the coven renounces all other religions, vows to serve the dark forces, and pledges to keep its activities secret. sexual offerings are made to the dark spirits attracted to the ceremony. the coven removes their masks and cloaks, and turns their attentions to the gratification of the senses. each member is encouraged to indulge in his or her own perversions to ensure the excitement reaches a fever pitch. and when the coven master considers the orgy of wickedness is reaching a climax of excitement, he begins to work the magic, harnessing the sexual energy liberated by

ONYX TABLET OF SET

adepts may wish to do this every year. when their recognition comes up, be sure to involve them in it heavily. be sure to ask them what the difference between the i and ii is, ask them about the changes they see in their lives, ask them what fears they have have faced down, ask them what they would like to see in the temple, and then ask how they are going to help bring it about. have them design the ceremony. let's get rid of the tradition of the "surprise recognition" that was common in the temple seven years ago. cultural change although it is not necessary for an adept to own a computer, do mention the advantage in terms of access to informational resources. you should advise that an element of adepthood is attending at least one international conclave. the adept might consider that ke

ing and fun when you see it all come together and everyone having a great time, magically and otherwise. slaying stasis xeper is the actualization in the objective universe of dynamism, a quality of the core self. setian cosmology is keyed to certain numbers, thanks to a certain michael aquino's iv work in the church of satan following the writings of iambilicus. the number of stasis is six (see "the ceremony of the nine angles" in the satanic rituals and waterfield, robin, trans. the theology of arithmetic: on the mystical, mathematical and cosmological symbolism of the first ten numbers. grand rapids, mi: phanes press, 1988) therefore a setian magician can use a six part formula of action to kill anything, even stasis (inside of outside of the temple. here is such a formula of simple rea

persons in his direct/indirect environment. lbm/gbm workings for personal knowledge or gain (operative and illustrative- d) aeonic work: concepts or actions (operations or illustrations) that bring into being precepts which build upon existing relationships to strengthen the aeon- its tapestry. the current definition of the seal of runa by magus flowers was first conceived by ipsissimus aquino in the ceremony of the nine angles found within the satanic rituals by magus lavey (s. flowers "description of the seal of runa, runes #x-3, september 1992. such is a good example of aeonic enhancement. the refinement of these magical concepts came through interaction with the priesthood of mendes and that of set [this is a speculative statement based on my observations of the process in question] th

ion with the priesthood and magistry, subsequent to the construction of the inner temple. many third degree initiates are technically recognized weeks, even months before they have another opportunity to attend a conclave or gathering. often their ceremonial entrance into the priesthood does not take place until such a time, and in some cases such a ceremony may not take place at all. but whether the ceremony takes place or not, most new priesthood members experience a remarkably new 'sensation' related to their new state of being, which was not present prior to such interaction, even though they and everyone else were perfectly aware of their new degree status. again and again we hear initiates of all degrees speak of the conclave/gathering experience and how we may gain from it something

PHILIP NEIL MYTHS LEGENDS EXPLAINED

age, represents damballah and ayida wedo (aido- hwedo, see p. 88, the male and female rainbow snakes who embrace the world, across the sky and beneath the sea. calling the gods the designs known as vevers are used to call the gods and are drawn on the earth in flour. at the centre of the circle in a voodoo ritual would be the poteau-mitan, the center-post by which the gods make their entrance to the ceremony. the ship symbol stands for agw, the god of the sea and formal consort of erzulie. agw himself is generous, faithful, and strong. papa legba papa legba, the god of the crossroads, is depicted as a frail old man, although he is celebrated as the lord of life. a prayer at childbirth begs legba to open the road for me. do not let any evil spirits bar my path. legba straddles all the worl

e the mother of the buffaloes. the buffalo dance by george catlin (1794-1872) this painting shows the mandan indians, who lived on the upper missouri river, performing part of the annual okeepa ceremony. it celebrated the subsiding of the waters after the deluge in the mandan flood myth; lone man was the only survivor, landing his big canoe on a high mountain to the west, where he still lives. if the ceremony was not performed, the mandan believed the flood would rise again to destroy the human race once more. lone man i n the beginning, says the native american mandan creation myth, the earth was covered in water, and darkness reigned. then first creator and lone man, walking on top of the waters, saw a mudhen and asked her what she ate and she fetched them a grain of sand. first creator

they lived at the very center of the world. their own name for themselves was simply numakaki people. in the bel-lohk-na-pick, the buffalo dance, the eight buffalo dancers separated into four pairs, dancing to the north, east, south, and west. willow boughs each dancer carries willow boughs on his back to represent the willow twig brought back to lone man by a dove as the waters began to subside. the ceremony took place when the willow leaves were full grown along the river bank. morning rays four dancers, each bearing a staff and a rattle, naked except for a kilt and headdress of eagles quills and ermine, accompany the four pairs of buffalo dancers. two, painted red with white stripes, were called the morning rays. turtle drums four sacred drums in the shape of turtles were beaten during

dancers each sang their own medicine songs sacred and personal song-poems. the words were simple and direct. a song collected by frances densmore from wounded face of the black mouth society of the mandan translates in its entirety: earth always endures. grizzly bears two men dressed as grizzly bears sit by the big canoe, threatening to devour anyone who comes near them, and generally disrupting the ceremony. women bring them dishes of meat to appease them. the legend of madoc t he echoes of christianity in mandan mythology and culture, and the similarity of the circular mandan bull boat to the welsh coracle, struck george catlin who lived among the mandan. he suggested that the mandan were descended from a lost expedition of welshmen under the command of madoc, a prince who sailed from n

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

prosaic attitude towards this and other initiatory rituals. both of these papers are among the most important of all order documents, since so many general magical formulae are there described. they pertain to a great many magical matters, other than initiation. as an aside, for the serious student who is interested in making comparisons and drawing deductions, i recommend a slim volume entltled the ceremony oflnitiation by w. l. wilmshurst, an eminent british freemason. this little volume, though privately printed in 1953, is available to the general public, being obtainable through j. m. watkins, london. it purports to be an analysis and commentary onmasonic initiations. its similarity to the 2-2 document is startling, though the latter is of course written on a much deeper level than i

inferior sephiroth which issue from them, except as stem and root. yet though hardly in any philosophic relation to our phenomenal universe, we find when engaged in magical working that it is customary- even necessary- to open ourselves by invocation to its influence so that this divine power of the supernal <25> light, descending through the human mind, may sanctify and accomplish the object of the ceremony itself. the supernals are often portrayed diagrammatically and symbolically as a woman clothed with the sun,stars above her head and the moon at her feet- the typical anima figure of modem psychology. she represents thus that first matter of the alchemists, the description of which given by thomas vaughan in his coelum terrae is interesting to quote as indicating further the nature an

t must develop into the instrument of the higher. awakened and purified <48' they may be consecrated to the great work, in order that they may become worthy vehicles for the indwelling of the light. first, however, it ishecessary that they be awakened. for, psychological truism that it is, until their presence is realised their transmutation cannot be accomplished. in symbolic form and pageantry, the ceremony of each grade calls forth the spirits of a particular element. and as a steel placed in ciose to a magnet receives soie degree of its magnetism, and comparable to the electrical phenomenon of induction, so the presence of power induces bower. contact with tge appropriate type of elemental jorce prodices an identical type of reaction within the sphere of the neophyte, and it is thus th

led the four elemental prayers. each one of the elemental initiation ceremonies closes with a long prayer of invocation which issues, as it were, from the heart of the elements themselves. these must be silently read, continuously meditated upon and frequently heard fully to be appreciated, when the reader will find his own personal reactions crystallising. recited by the hierophant at the end of the ceremony, these prayers voice the inherent aspiration of the elements towards the goal they are striving in their own way to reach, for here they are conceived as blind dumb forces both within and without the personal sphere of man. they are given assistance by the human beings who, having invoked them and used their power, strive to repay in some way the debt owed to these other struggling li

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 invoked. in this ritual, as in all the others, important practical formulae of ceremonial magic are concealed. at this juncture, of the ceremony, with the airy elements vibrating about him and through hi, the zelator is urged to be 'prompt and active as the sylphs, but avoid frivolity and caprice. be energetic and strong as the salamanders but avoid irritability and ferocity. be flexible and attentive to images, l i e the undines, but avoid idleness and changeability. be laborious and patient like the gnomes, but avoid grossne

tances a tremendously impressive occurrence, and few could fail to be even faintly moved by it. it consists of an invocation of an angelic power "in the divine name iao, i invoke thee thou great avenging angel hua, that thou mayest invisibly place thy hand upon the head of this aspirant in attestation of his obligation" it is not difficult to realise that this is a critical and important phase of the ceremony. during this obligation, because of the symbolism attached to it and because of the active aspiration which is induced at this juncture, illumination <69> may quite easily occur. in one of the documents describing certain effects ensuing from this initiation, one of the chiefs has written,that the object of the ceremony conceived as a whole "is especially intended to effect the change

referred to as the tomb of osiris the justified one. both of these beings may be considered as the type and symbol of the higher and divine genius. immediately above this coffin rested the circular altar mentioned in the fama. it bore paintings of the kerubic emblems, and upon these were placed the four elemental weapons and a cross, the symbol of 38 the golden dawn resurrection. at one point in the ceremony, the acting hierophant, or chief adept as he is now called, is interred in the pastos as though to represent the aspirant's higher self which is hidden and confined within the personality, itself wandering blindly, lost in the dark wilderness. the whole concatenation of symbols is an elaborate and dramatic portrayal of the central theme of the great work. in a word, it depicts <71> th

tine as established in the first or outer order of the golden dawn. the graduated training of the entire outer was intended as a preparation for the practical work to be performed in the 42 the golden dawn inner or second order of the roseae rubeae et aureae crucis. the assignation of personal magical work seems deliberately to have been postponed until after the vault reception. it was held that the ceremony formulated a link between the aspirant and his augoeides, that connection serving therefore as a guide and a powerful protection which is clearly required in the works of ceremonial magic. since at the commencement of each serious operation the initiate must needs exalt himself towards his higher and divine genius that through him may flow the divine power which alone is capable of pr

RELIGIOUS TENANTS OF THE YEZIDI

ity. that great luminary, as being one of the noblest productions, and most powerful agents of the divine power and goodness, is looked upon by them as the purest symbol of yezd, and hence they worship its rising and setting by kissing the ground with their faces turned either to the east or west. this is done every morning and evening by the priestly castes; but the common people frequently omit the ceremony, and some neglect it altogether. i have been informed that the duty is only incumbent upon these latter on particular occasions, such as during the pilgrimage to sheikh adi, when it is performed with more than common solemnity. large parties frequently encamp at the foot of the mountain which hems in the sacred valley on the south, and begin the ascent at early dawn. as soon as the ra

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

s, one white and one black; the operator, whether male or female, holding a sword in one hand and a 20 the ritual of transcendental magic wand in the other, had one foot shod and the other bared. moreover, either one or three persons were required for magical works, because the duad would mean immobility or death in the absence of an equilibrating motor; and when a man and a woman participated in the ceremony, the operator was always a virgin, a hermaphrodite, or a child. i shall be asked whether the eccentricity of these rites is arbitrary, and whether its one end is the exercise of the will by the mere multiplication of difficulties in magical work? i answer that in magic there is nothing arbitrary, because everything is ruled and predetermined by the one and universal dogma of hermes, t

operator must turn towards the east to pray, and the west to invoke; he must be either alone or assisted by two persons preserving the strictest silence; he must wear the magical vestments, which we have described in the seventh chapter, and must be crowned with vervain and gold. he should bathe before the operation, and all his undergarments must be of the most intact and scrupulous cleanliness. the ceremony should begin with a prayer suited to the genius of the spirit about to be invoked and one which would be approved by himself if he still lived. for example, it would be impossible to evoke voltaire by reciting prayers in the style of st. bridget. for the great men of antiquity, we may use the hymns of cleanthes or orpheus, with the oath terminating the golden verses of pythagoras. in

monium or iaurel-almond, 84 the ritual of transcendental magic would enter quite as successfully into such preparations. the fat or blood of night-birds added to these narcotics, with black magical ceremonies, would impress imagination and determine the direction of dreams. to sabbaths dreamed in this manner we must refer the accounts of a goat issuing from pitchers and going back into them after the ceremony; infernal powders obtained from the ordure of this goat, who is called master leonard; banquets where abortions are eaten without salt and boiled with serpents and toads; dances, in which monstrous animals or men and women with impossible shapes take part; unbridled debauches where incubi project cold sperm. nightmare alone could produce or explain such scenes. the unfortunate cure ga

RUBY TABLET OF SET

ss. we drink to your memory and your xeper, adept furgeson. h the work celebrant: gthe time of departing is near; the heart grows heavy, and the eyes grow dim of those who had no warning of your leaving. death comes like a thief in the night. but you o setian have cheated him. the treasure of your xeper cannot be taken. your self, your will, live on. to laugh again in the caverns of the tuat. let the ceremony of the four flames begin. h someone takes a light from the black flame and lights the candles of the neters. when all are lit they speak in turn. gi am selket, and my flame honors you who have eaten the eye of horus. immortality is yours as you will. you are a living being like unto no other. h gi am sothis, and my flame honors you who have destroyed in your own life the lie that is o

ound familiar? it should: it has been practiced by the o.t.o, the church of satan, and now the temple of set. while one of the best systems around, it nonetheless had its drawbacks- again, id-monsters can crop up in places one least expects them and lead to the occasional treachery. yet it remains in effect perhaps because it says those on the way to initiation and perfection are worthy of trust. the ceremony of the neophyte (0=[0] was an impressive one for the new initiate. briefly, the principle of limitless light, the ultimate purity and knowledge, was invoked to lead and guide the (0=[0. importantly, the ceremony struck a note deep within the initiate and gave him a taste of magic to come. just as importantly, it promoted in the initiate an interest and skill in acquiring the basics of

age "inelkian" and labeled it "a form of distorted hebrew" 9. for an example of how a jargon may be used, see pages #181-201 of the satanic rituals by anton szandor lavey. some years ago i ghost-wrote the entire section on h.p. lovecraft- introduction and rituals- for the book. it was the work of about two months to develop the jargon that became the "nameless language [i called it "yuggothic] of the ceremony of the nine angles and the call to cthulhu. a word that sounded properly "lovecraftian" would be constructed arbitrarily: el-aka= world, gryenn'h [of] horrors. then the word would be used consistently throughout the text of both rituals. slight modifications of endings would suffice for different sentence constructions, and there you have a "language" every bit as flexible as enochian

ll sleep, and we shall die, but we shall return through them. we are their dreams, and they shall awaken. hail to the ancient dreams.(6) footnotes 1. book of coming forth by night 2. xem working 3. see the statement of belial in the diabolicon. 4. ed note, jan. xxiv: these facilities are no longer available, nor is there a grand master for (or an active) order of anubis. 5. the diabolicon 6. from the ceremony of the nine angles, written by michael a. aquino, found in the satanic rituals, rl# 6l. the book of opening the way: key# 3 the aeon of set has become a magical complex far beyond what was originally intuited in the year x. the components of this complex are distinct in their functions, and are intricately classification: v2- a17.2- 3 author: ronald k. barrett v date (not recorded) ht

have placed the numerical identity upon each one. the use of this sign as a gateway between dimensions and as a device for the visualizing of things that shall become manifest in the is-to-be have also been alluded to. the schematic summation of our work thus far appears: the angles and their key-words the point of origin for most speculation on the seal of the nine angles is based on the text of the ceremony of the nine angles by michael aquino and published in anton lavey's satanic rituals. if we examine the texts which accompany each of the nine angles, it is not hard to derive from them certain 'key words' which sum up the meaning a particular angle has in the cosmology. the first angle describes chaos- which "is the infinite" in the ancient greek arithmosophy the one had many of the s

a further thought occurred to me. i thought of the daemons of creation in the bond of the nine angles, and recalled that the egyptians used the same word, sba, for three ideas: star, door, teach. this is not the place to delve into a treatment of astro-archeology. but we who speak of the powers of darkness should not forget that h.p. lovecraft was an amateur astronomer as well as a dreamer, that the ceremony in which the bond of the nine angles is recited was to be illuminated by controlled moonlight or starlight, and that the king's chamber of the temple of the five trihedrons was lit by channels admitting the light of certain stars. the grand master has spoken of the magnetic pull of the ring of nature that draws the self through the nine angles; the sense of exaltation the elect feel u

e of the unknown, yet this inquiry expands and enhances the self rather than diminishing it before the hidden. thus the motto of that perpetual quest as the magus of runa has formulated it: reyn 'til runa. bibliography aquino, michael a. commentary on the seal of the nine angles, runes, vol. vi, no. 4 (june xxiii. aquino, michael a. lovecraftian ritual, nyctalops #13 (may 1977. aquino, michael a. the ceremony of the nine angles in the satanic rituals by anton lavey, ny: avon books, 1972. dawkins, richard. memes: the new replicators, the selfish gene, oxford university press, 1989 (2nd edition. denny, j. peter. cultural ecology of mathematics: ojibway and inuit hunters, native american mathematics, ed. by michael p. closs, austin: university of texas press, 1986. flowers, stephen. the nine

for set. the khepra beetle was also a desert animal, the domain of set "i have soared as the primeval one soars: i have become kephri. i have grown as the plants grow, i am the fruit of every god. ring: it is a symbol of eternity. generally it was closed with a knot. in the shape of a serpent it represents apep and could be used in a draconian ceremony. it should be made in material conducive to the ceremony, like silver. sistrum: this instrument had three or four rods with rattles that often had the form of a serpent. the metal hoops represented the orbit of the moon, the tow face as isis (life) and nepthys (death, and the rods as the four elements. lotus flowers: this was a symbol of upper egypt. it was a representation of the divinity arising from the primordial chaos and was close to

SALMANRUSHDIE THESATANICVERSES

speck of hope. friday came, and ayesha agreed that the pilgrimage could halt for a day to participate in the friday prayers. mirza saeed, who had forgotten almost all the arabic verses that had once been stuffed into him by rote, and could scarcely remember when to stand with his hands held in front of him like a book, when to genuflect, when to press his forehead to the ground, stumbled through the ceremony with growing self-disgust. at the end of the prayers, however, something happened that stopped the ayesha haj in its tracks. as the pilgrims watched the congregation leaving the courtyard of the mosque, a commotion began outside the main gate. mirza saeed went to investigate "what's the hoo--hah" he asked as he struggled through the crowd on the mosque steps; then he saw the basket si

SATANIC BIBLE

by its rightful name- satanism? certainly it would be far less hypocritical. in recent years there has been an attempt to humanize the spiritual concept of christianity. this has manifested itself in the most obvious non-spiritual means. masses which had been said in latin are now said in native languages- which only succeeds in making the nonsense easier to understand, and at the same time robs the ceremony of the esoteric nature which is consistent with the tenets of the dogma. it is much simpler to obtain an emotional reaction using words and phrases that cannot be understood than it is with statements which even the simplest mind will question when hearing them in an understandable language. if priests and ministers were to have used the devices to fill their churches one hundred year

l ceremony, taking place, at least in part, within the confines of an area set aside for such purposes and at a specific time. its main function is to isolate the otherwise dissipated adrenal and other emotionally induced energy, and convert it into a dynamically transmittable force. it is purely an emotional, rather than intellectual, act. any and all intellectual activity must take place before the ceremony, not during it. this type of magic is sometimes known as "greater magic. non-ritual or manipulative magic, sometimes called "lesser magic, consists of the wile and guile obtained through various devices and contrived situations, which when utilized, can create "change, in accordance with one's will. in olden times this would be called "fascination "glamour, or the "evil eye. most of t

e the intimate fantasies and acting out occur. the formal part of the ritual can be performed in the same room or chamber as the personalized working- or, the formal ceremony in one place, the personal in another. the beginning and end of the ritual must be conducted within the confines of the ritual chamber containing the symbolic devices (altar, chalice, etc. the formalized beginning and end of the ceremony acts as a dogmatic, anti-intellectual device, the purpose of which is to disassociate the activities and frame of reference of the outside world from that of the ritual chamber, where the whole will must be employed. this facet of the ceremony is most important to the intellectual, as he especially requires the "decompression chamber" effect of the chants, bells, candles, and other tr

agician can utilize a mud doll or crude drawing to successful advantage in his magical ceremonies. to him, the image is as accurate as needs be. anything which serves to intensify the emotions during a ritual will contribute to its success. any drawing, painting, sculpture, writing, photograph, article of clothing, scent, sound, music, tableau, or contrived situation that can be incorporated into the ceremony will serve the sorcerer well. imagery is a constant reminder, an intellect-saving device, a working substitute for the real thing. imagery can be manipulated, set up, modified, and created, all according to the will of the magician, and the very blueprint that is created by imagery becomes the formula which leads to reality. if you wish to enjoy sexual pleasures with the one of your c

can be manipulated, set up, modified, and created, all according to the will of the magician, and the very blueprint that is created by imagery becomes the formula which leads to reality. if you wish to enjoy sexual pleasures with the one of your choice, you must create the situation you desire on paper, canvas, by the written word, etc, in as overstated a way as possible, as an integral part of the ceremony. if you have material desires, you must gaze upon images of them- surround yourself with the smells and sounds conducive to them- create a lodestone which will attract the situation or thing that you wish! to insure the destruction of an enemy, you must destroy them by proxy! they must be shot, stabbed, sickened, burned, smashed, drowned, or rent in the most vividly convincing manner!

st it. the satanic ritual a. notes which are to be observed before beginning ritual 1. person performing ritual stands facing the altar and symbol of baphomet throughout ritual, except when other positions are specifically indicated. 2. if possible, altar should be against west wall. 3. in rituals performed by one person the role of priest is not required. when more than one person is involved in the ceremony, one of them must act as priest. in a private ritual the sole performer follows the instructions for the priest. 4. whenever the words "shemhamforash" and "hail satan" are spoken by the person acting as priest, the other participants will repeat the words after him. the gong is struck following the other participants' response to "hail satan" 5. conversing (except within the context o

e ceremony, one of them must act as priest. in a private ritual the sole performer follows the instructions for the priest. 4. whenever the words "shemhamforash" and "hail satan" are spoken by the person acting as priest, the other participants will repeat the words after him. the gong is struck following the other participants' response to "hail satan" 5. conversing (except within the context of the ceremony) and smoking are prohibited after the bell is rung at the beginning, until after it is again rung at the end of the ritual. 6. the book of belial contians the principles of satanic magic and ritual. before attempting the rituals in the book of leviathan, it is imperative that you read and understand the complete book of belial. until you have done so, no degree of success can be expec

victim's destruction; drawings, paintings, etc. h. the creation of a vivid literary description of your victim's ultimate end. i. a detailed soliloquy directed at the intended victim, describing his torments and annihilation. j. mutilation, injury, infliction of pain or illness by proxy using any other means or devices desired. intense, calculated hatred and disdain should accompany this step of the ceremony, and no attempt should be made to stop this step until the expended energy results in a state of relative exhaustion on the part of the magician. when the exhastion ensues, proceed to step #11. 11 (a) if requests are written, they are now read aloud by the priest and then burned in the flames of the appropriate candle "shemhamforash" and "hail satan" is said after each request. 11 (b)

SATANIC RITUALS

onal satanic rituals. here are the actual texts of such forbidden rites as the black mass and satanic baptisms for both adults and children. the satanic rituals anton szandor lavey the ultimate effect of shielding men from the effects of folly is to fill the world with fools -herbert spencer- contents- introduction 11 concerning the rituals 15 the original psychodrama-le messe noir 31 l'air epais-the ceremony of the stifling air 54 the seventh satanic statementdas tierdrama 76 the law of the trapezoid-die elektrischen vorspiele 106 night on bald mountain-homage to tchort 131 pilgrims of the age of fire- the statement of shaitan 151 the metaphysics of lovecraftthe ceremony of the nine angles and the call to cthulhu 173 the satanic baptisms-adult rite and children's ceremony 203 the unknown

ar 1 c.e. an idea 2. year 100 c.e. the son of god 3. year 1800 c.e. the acme of human perfection 4. year 1900 c.e. a great teacher 5. year 1950 c.e. a revolutionary 6. year 1970 c.e. a fallible, representative man 7. year 1975 c.e. a symbolic image, representative of a human type. 8. year 1985 c.e. a descriptive word with an interesting origin. 9. year 2000 ce. a well-known folk myth. l'air epais the ceremony of the stifling air along the shore the cloud waves break, the twin suns sink behind the lake, the shadows lengthen in carcosa. strange is the night where blade stars rise, and strange moons circle through the skies, but stranger still is lost carcosa. songs that the hyades shall sing, where flap the tatters of the king, must die unheard in dim carcosa. song of my soul, my voice is de

arcosa. strange is the night where blade stars rise, and strange moons circle through the skies, but stranger still is lost carcosa. songs that the hyades shall sing, where flap the tatters of the king, must die unheard in dim carcosa. song of my soul, my voice is dead, die thou, unsung, as tears unshed shall dry and die in lost carcosa -robert w. chambers "casilda's song" from the king in yellow the ceremony of the stifling air is the the which was performed when entering the sixth degree of the order of the knights templar. it celebrates a reawakening of the flesh and a rejection of past self-denials, and symbolic rebirth is attained through a contrived entombment. the ceremony originated in the thirteenth century. in its original form it was not the historical parody into which it later

dy's fool, simply set up a magical maze so that students whose consciences would only allow them to tread the right-hand path would nevertheless wind up on the left. fortunately, precious few of crowley's disciples progressed as far as the grade of adeptus exemptus, thus neatly preventing problems that might have arisen from such rude spiritual awakenings. the overtly anti-christian sentiments of the ceremony of the stifling air classified it as a "black mass" according to the accounts that were employed to indict the templars. upon assuming the sixth degree, a candidate renounced all life-denying spirituality and acknowledged an understanding of the material world as a prerequisite to higher planes of existence. this is a ritual of the death-defiant and allows any unconscious death motiva

istence. this is a ritual of the death-defiant and allows any unconscious death motivations to be exorcised. it is a statement of rebirth, of the delights of life as opposed to the negation of death. the celebrant in the original version of l'air epais is represented as a saint, martyr, or other paragon of selflessness. this is done to emphasize the transition from self-denial to self-indulgence. the ceremony of rebirth takes place in a large coffin. the coffin contains an unclad woman whose task is to awaken lust in the "dead" man who joins her. l'air epais can serve a twofold purpose; as a rejection of death and a dedication to life, or a blasphemy against those who crave misery, distress, and negation. a celebrant who is basically life loving can release all needs for self-abasement by

elebrant, as in the later commemorative version of l'air epais, the ritual will serve to weaken the collective structure of the organization he represents. this factor introduces an element of the messe noir into the rite, as mentioned by lewis spence and other writers. the title stifling air refers both to the tension produced by the contrivedly oppressive atmosphere during the early segments of the ceremony, and the closeness within the coffin. when the performance of l'air epais was resumed in 1799, it served as a celebration of the successful curse placed upon philip and pope clement v by jacques de molay, the last grand master of the templars, who had been condemned to death along with his knights. the present text employs the actual curse leveled against the king and the pope by de m

de molay is dressed in satanic splendor, with the mantle of the templars and the symbols of his office. he carries a sword. the woman in the coffin should be sensually appealing and seductive, the opposite of the wan, pale concept usually associated with death. for music suitable to this ritual, refer to le messe noir, or employ berlioz1 "funeral and triumphal symphony" procedure for performance the ceremony begins in the customary manner, as described in the satanic bible. the twelfth enochian key is read, and the tribunal begins. after the accusations have been made, and the king allowed to intercede on occasion, judgment is passed and the priest reads the denunciation (city of dreadful night. stopping halfway through the denunciation, the priest signals that the wine of bitterness be p

mage to satan, and, showing his new allegiance, casts aside his symbols of martyrdom. the priest calls for the king, ostensibly to pursue his case. it is discovered that the king has disappeared. he has been banished to the place of eternal indecision and regret, where he must stand in a humorless wind, his tatters blowing, with none to see. forever. the priest presents his final proclamation and the ceremony is closed in the standard manner. l'air epais the tribunal [the priest introduces the participants: his high court convenes tonight, he says, to heat the case of pope clement and the king of france, philip, who are accused of conspiracy, murder, and treason. he then asks clement to justify his actions] pope: je ne puis comprendre ce myst re. un mal diction d'une norme puissance est at

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

had copulated prior to the ritual. the mass took place in a disused church, water from a well in which an unbaptized child had drowned replaced wine and a black triangular host was duly consecrated. the progression from the mass of the dead into the modern black mass took a new turn when it was linked to the medieval witches sabbath. accordingly the inclusion of a horned figure who presided over the ceremony and who came to be associated with the hebraic scape-goat came to be one of the satanism- an examination of satanic black magic side 3 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 a collection of sacred-magick.com< the esoteric library central aspects of the black mass. the orgy was also then included, something that was most likely

in any genuine magickal rituals. what there can be: what there often is- in genuine satanism at least- is the simple dedication of infants by their parents to the darker path, and this involves only the appointing of guardians to watch over and care for the child(ren:"do you, so chosen, pledge to guard and watch over this newborn and to teach them when the teaching time is right, our ways [from 'the ceremony of birth' in "the black book of satan (ona] the time for teaching is when the child, in accord with satanic philosophy, can choose for themselves- sixteen years of age or thereafter- that is, when they have attained the threshold of adulthood. hence, there is not, and cannot be, any such thing as "satanic" child-abuse: there can be no childhood' initiation, no participation by childre

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ead in its entirety. alchemy: an ancient science that aimed to transform substances of little value into those of greater value, such as lead into gold. allah: the name of god in islam, derived from the arabic word al-ilah, meaning the one true god. amaterasu: the sun-goddess. amesha spentas: the bounteous immortals, aspects, or sides, of ahura mazda. amrit: a solution of water and sugar, used in the ceremony when sikhs are initiated into the faith. xv amrit sanskar: the initiation ceremony for young sikhs. anand karaj: the sikh wedding ceremony. animism: the worship of trees, rocks, mountains, and such, which are believed to have supernatural power. anthropomorphism: attributing human shape or form to nonhuman things, such as the gods. apathia: stoic belief that happiness comes from freed

om enter the poruwa leading with the right foot. they greet each other with palms held together in the traditional manner of the anjali mudra. instead of a ring, the groom places a gold chain around the bride s neck and presents her with a white cloth, which she gives to her mother. this symbolizes the groom s thanks to the bride s mother for bringing up her daughter correctly. in other countries the ceremony is simpler, with the bride and groom and family and friends gathered at a shrine of the buddha. the couple makes offerings of food, flowers, and incense to the buddha and lights candles. then the groom and bride recite from the sigilovdda sutra. the groom first says to the bride, towards my wife i undertake to love and respect her, be kind and considerate, be faithful, delegate domest

t for this occasion. 112 world religions: almanac buddhism it states, in part, not to associate with fools, to associate with the wise, and pay honor to those who are worthy of honor, that is the highest blessing. the vandana is another pali chant used in some ceremonies: homage to the triple gems, homage to him, the blessed one, the exalted one, the fully enlightened one. a wedding feast follows the ceremony. rites at death there are a number of buddhist ceremonies connected with death and funerals. even at the time of dying, buddhists believe there is possibility for enlightenment. some buddhists wish to go to a monastery to die, while others bring monks and nuns to the home or hospital to pray and chant. in tibetan buddhism especially, the moment of death is a time for transformation or

at birth with baptism. since baptism is a sign that a person belongs to christ and is a christian, one of several rites of passage in christianity, baptism symbolizes that a person is a christian. it is often carried out with a newborn child, whose head is splashed with water from a shallow pool before a supportive group of family and friends. ap images. 142 world religions: almanac christianity the ceremony is also called a christening. the newborn usually has a few drops of water splashed on its head or is immersed in shallow pool. an official of the church, such as a priest or minister, carries out the ceremony, while saying i baptize you in the name of the father, and of the son, and of the holy spirit. this service is attended by friends and family and by persons chosen by the parent

he name of the father, and of the son, and of the holy spirit. this service is attended by friends and family and by persons chosen by the parents to be godparents, who promise to help raise the child as a christian. in some protestant traditions, though, children are not baptized until their parents and other church members feel they are old enough to understand the commitment they are making in the ceremony. the next major rite of passage for christians is confirmation, or joining the church as an adult. this service basically confirms the promises of faith made at baptism. some groups that do not practice infant baptism, such as baptists and pentecostals, have a separate adult baptism for this ceremony. children in the catholic religion receive penance and first holy communion at age se

his daughter to her new husband. a minister or priest generally reads from standard wedding vows in which the bride and groom promise to be true to one another in all circumstances. many couples write their own vows, or world religions: almanac 143 christianity wedding promises. the couples also exchange rings, which they wear on the fourth finger of the left hand. in the eastern orthodox church the ceremony most often follows the traditional two-part model. first comes the betrothal, or engagement service, which is followed by the marriage service. in the betrothal service, the priest first blesses the rings the couple exchange, and places them on the fourth fingers of their right hands. later comes the marriage ceremony. the priest gives the man and woman lighted candles to hold, signif

ample, the emperor would perform the winter solstice (the shortest day of winter) ceremony in beijing to celebrate the return of positive yang energy, wearing blue robes embroidered with dragons. at the confucian temple, he would light a pile of sticks set onto the circular-shaped altar, signifying the shape of heaven. the rising smoke from this fire summoned the god shangdi, the supreme lord, to the ceremony. the meat from a young bull would be served as an offering, all accompanied to the 166 world religions: almanac confucianism music of gongs, flutes, and stones beaten like drums. the emperor would also lead the ceremony at the temple of agriculture at the beginning of the planting season, plowing a furrow in a sacred field. confucians also practice a form of meditation known as quiet

a new name. this rite, however, is no longer very common. a third rite comes at marriage. confucian ritual controls various aspects of this ceremony: the proposal (and its appropriateness in terms of social class and standing; engagement; the dowry, or presents to the groom s family from the bride s family; the date of the wedding, the organization of the wedding ceremony and reception; and even the ceremony on the morning after the wedding, when the bride serves breakfast to the groom s parents. this represents the changing of loyalties for the bride, from her own family to her in-laws. the third day after the wedding, the bride pays a visit to her birth family, but is no longer considered part of that family. she has become part of the groom s family. death is the final confucian rite o

SIR WALLIS BUDGE EGYPTIAN MAGIC

ece of papyrus upon which a figure of the monster has been drawn, and a wax figure of him be burnt in a fire made of a certain kind of grass, and the prescribed words be recited over them as they burn, the sun-god will be delivered from apep, and that neither rain, nor cloud, nor mist shall be able to prevent his light from falling upon the earth. moreover, the rubric describes the performance of the ceremony as a meritorious act! e. a. wallis budge. london, august 28th, 1899 p. 1 egyptian magic. chapter i. antiquity of magical practices in egypt. in the first volume of this series 1 an attempt was made to set before the reader a statement of the ideas and beliefs which the ancient egyptians held in respect of god, the "gods" the judgment, the resurrection, and immortality; in short, to sk

of these members in their places. those who heard these words looked fixedly at the young man, who at once put up his hands and touched the members, whereupon his nose came off in his hand, and his cars slipped through his fingers on to the ground. the end of the story does not concern us, and so we pass on to note that the act of touching the mouth which zaclas performed is, of course, a part of the ceremony of "opening the mouth" which is so often referred to in religious texts, and was considered of extreme importance for the welfare of the dead, 1 and that the power of bringing back the dead to life which apuleius ascribes to the priest or magician was actually claimed some thousands of years before christ by the sages of egypt, as we may see from the following story in the westcar pap

pon it. the text reads "o serpent! i am the flame which shineth upon the opener of hundreds of thousands of years, and the standard of the god tenpu" or as others say "the standard of young plants and flowers. depart ye from me, for i am the divine lynx" some p. 60 have thought that the snake's head represents the serpent which surmounts the ram's head on the urhekau instrument used in performing the ceremony of "opening the mouth" 1 the kher-heb priest touching the statue of the deceased with the urhekau instrument to effect the "opening of the mouth (from the papyrus of ani, plate 15) 16. the amulet of the menat, this amulet was in use in egypt as early as the vith dynasty, and it was worn or held or carried with the sistrum by gods, kings, priests, priestesses, etc; usually it is held i

ce for each of the gods of the cardinal points. the text continues "back, fiend, an end to thee! therefore have i driven flame at thee, and therefore have i made thee to be destroyed, and therefore have i adjudged thee to evil. an end, an end to thee! taste thou death! an end to thee! thou shalt never rise again" such are the words of power, and these are followed by the directions for performing the ceremony, which read thus "if thou wouldst destroy apep, thou shalt say this chapter over a figure of apep which hath been drawn in green colour upon a sheet of new papyrus, and over p. 81 a wax figure 1 of apep upon which his name hath been cut and inlaid with green colour; and thou shalt lay them upon the fire so that it may consume the enemy of ra. and thou shalt put such a figure on the fi

th holy oil. the toes were wrapped in linen, and a piece of linen was laid on each leg; on each piece was drawn the figure of a jackal, that on the right leg representing anubis, and that on the left horus. when flowers of the ankham plant and other substances had been laid beside and on the legs, and they had been treated with ebonygum water and holy oil, and appropriate addresses had been said, the ceremony of bandaging the body was ended. everything that could be done to preserve the body was now done, and every member of it was, by means of the words of power which changed perishable substances into imperishable, protected to all eternity; when the final covering of purple or white linen had been fastened upon it, the body was ready for the tomb. but the ritual of embalmment which has

performed either on the mummy itself or upon a statue which represented it. it has already been stated that the egyptians believed that they could transmit to a statue the attributes of the person in whose image it was made, and similarly that that which was done to the statue of the mummified person was also done to it. the use of a statue instead of the actual mummy has obvious advantages, for the ceremony could be performed at any time and in any place, and the presence of the mummy was unnecessary. as a matter of fact the ceremony was performed in a chamber at the entrance to the tomb, or outside the tomb at a place which had been made ceremonially pure or consecrated, and those who took part in it were-(1) the kher-heb, or chief officiating priest, who held a roll of papyrus in his h

d of horus. all these became actors in scenes which were intended to represent the events which took place in connexion with the burial of osiris, with whom the deceased is now identified; the two women took the parts of the goddesses isis and nephthys, and the men those of the gods who helped them in the performance of their pious duties. from the scenes 2 which accompany the texts 3 relating to the ceremony of opening the mouth and eyes we see that it began with the sprinkling of water round about the statue or mummy from four vessels, one for each quarter of the earth, and with the recital of addresses to the gods horus, set, thoth, and sept; this act restored to the deceased the use of his head. the sprinkling of water was followed by a purification by means of incense, also contained

si priest in the presence of the kher-heb and the am-khent priest, and when the sem priest had seated himself upon a seat, the four men together represented the four children of horus, 1 or the gods with the heads of a hawk, an ape, a jackal, and a man respectively. the sem priest then said "i have seen my father in all his forms" which the other men in turn repeat. the meaning of this portion of the ceremony is hard to explain, but m. maspero 2 thinks that it was intended to bring back to the body of the deceased its shadow (khaibit, which had departed from it when it died. the preliminary purifications being ended, and the shadow having been joined to the body once more, the statue or mummy is approached by the men who represent the armed guard of horus; and one of their number, having t

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

ced. a priest did that in scarlet robes and terror still goes through my mind when i think about it" at the age of 12, svali remembers being flown to rome, taken to the vatican and then meeting with two of the illuminati fathers, one the french leader and the other from germany. prior to leaving the u.s, she remembers being briefed by her multi-millionaire american parents about the importance of the ceremony, but told very little else about what to expect concerning the details and the gruesome child sacrifice. once in the vatican, she also remembers the two fathers, as they were called, meeting with high ranking members of the clergy before being escorted through a hidden doorway to the secret underground room "there were two other children my age also present and after the ceremony outs

orted after his session "3:30: we have changed out of our uniforms, which are placed in a special hamper to be cleaned. my clothes, which were neatly folded on a shelf are back on, and we are all in the car on the way home. my daughter speaks "i get promoted next week" she says, her voice proud "they said i did really well in the exercises tonight" she knows that i and the other adults will be at the ceremony to honor the promotions "i'm glad" i tell her. i am weary for some reason. usually, i would be glad, but tonight, although it was a routine night, was hard. i have been feeling little cold trickles inside me lately, twinges of terror. sometimes, i hear a child inside, deep inside, screaming, and i sweat as i work on children or adults. and i wonder how long i can keep doing this. i ha

members of the group do undergo training to various degrees, depending on the role. by the time i was a teenager, i was a youth leader, and by the time i was 22, i became the youngest member of leadership council in san diego county. at that time i was a head trainer. i was the sixth trainer and eventually moved up to the second position. gs: mm hm. sv: when i was twelve, i had mentioned with you the ceremony at the vatican. gs: right. sv..that they really do make all leadership in the group undergo at some point. gs: now basically when you were growing up, i remember you told me that you were instilled at a young age. you were born to a very wealthy, well-to-do family. sv: yes. gs: you moved back to the states. you were told at a very young age you were special, you were "chosen" correct?

to talk about, as you know. when i was twelve, i was flown over to germany. and i was at, i'll call them the german fathers' house, over there. and, there was some preparation for a few days, beforehand, and i was told that there would be a very important ceremony. and it was considered a sealing ceremony at that point. and basically i was told a little bit about what i was expected to do during the ceremony. when we got there, we went through the vatican. underneath the vatican there is a large room that i described to you when we talked before. it has 13 catacomb chambers leading into it. and what they do is as you go down these steps into the room, you can see that it's circular, so they're all rounded. they bring out the mummies from the catacombs. and they set them beside each one [e

a large room that i described to you when we talked before. it has 13 catacomb chambers leading into it. and what they do is as you go down these steps into the room, you can see that it's circular, so they're all rounded. they bring out the mummies from the catacombs. and they set them beside each one [each of the 13 catacomb chambers, and they say "that's the spirit of the fathers watching over the ceremony" during the ceremony, there was a large table in the center of the room. it was on top of this huge golden pentagram. they had a ceremony there. gs: so how many kids, how many other children were with you being inducted into the family or the order, as they call it? sv: there were two other children at that point. but there were several adults too. gs: okay. sv: see, the church also b

appened? sv: i was terrified! i mean, i was absolutely horrified. i. i. i. i can't describe the terror you feel when you go through something like that. gs: and do you remember the words they were saying as this was going on? sv (pause) the man was in scarlet- he was speaking in latin. and basically he was saying "please accept the sacrifice on this day" and then he said "this sacrifice will seal the ceremony" and then he did it. again, i was so terrified that (sighs) have you ever been in a situation where your heart's racing, but you can't do anything? you're just kind of sitting there, and you're kind of fading in and out? gs: well, i can remember as a youth being frightened, but i don't think i've ever. sv (crosstalk) no. all right. gs. had anything quite like what you've had. sv: imag

's over" gs: mm hm. sv: afterwards, the man in scarlet, he had a huge golden ring on his hand. he came over to the center of the room. each of the people that were swearing that day had to go forward and kneel before him and kiss his ring, and swear my allegiance to the new order, to the new world order for all. until my death. gs: hm. now at that point you were escorted out. sv: yes. yeah. after the ceremony was all over. i mean, the other people also did theirs as well. they had to swear their allegiance too. gs: and they were the same age as you? sv: the two children were, but there were also three adults that went forward and did the same. and afterwards, we were told (slowly and precisely "may the same to you or worse occur should you ever break this oath" gs: hm. so it's basically. w

e back on the investigative journal. i'm your host, greg szymanski. we're talking to svali, a member of the family, the order, the illuminati, for thirty years. svali, you leave the induction ceremony. you walk out into the vatican courtyard with one of the fathers, i believe. what did he tell you then? sv: at that point he just told me to never forget. he told me that i had performed well during the ceremony because i didn't scream or pass out or anything like that. he said "you did very well" and he was pleased. then we stayed at a home nearby. it must have been a local person. i didn't know them. we spent the night there before we went back to germany. gs: okay, and what about the other people during the ceremony. how did they handle themselves? do you remember? sv (sighs) i'm going to

TECHNICIANS GUIDE TO THE LEFT HAND PATH

l must reflect and resonate the seriousness of the task- that of transforming. it is not a joke, or a game. the element of compression after making the ritual declaration (a minimum of six times, and in various vocal and written forms, and after making appropriate preparation regarding the level of knowledge necessary for the function of the rite, and then in preparing the physical environment of the ceremony, we are ready to perform the ritual itself. once the participants have gathered, there must begin a period of compression prior to the actual working of the rite itself. there are two levels of compression, the first is the casual level. this begins when the participants first start to gather, they are still dressed in street clothes, but the first contact with other particpants is be

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

he hand signal based on the penalty of the master mason's oath, which is to pass the hand in a slashing motion, palm downward and thumb toward the body, across his stomach. the due-guard of the master mason repeats the position of his hands on the holy bible and the compass and square as he takes the oath: with his upper arms along his sides, forearms out straight, with palms down. to this point, the ceremony is much like that of the first two degrees, but now is added a third sign, the grand hailing sign of distress of the master mason, given with the upper arms parallel to the ground, forearms vertical with hands above the head, palms forward. for those times when the master mason is out of sight of possible help, or in the dark, he is taught to summon assistance with the word "o lord, m

THE CANOPIC GODS SYMBOLISM

ed, the body mummied and preserved from corruption, then become one with osiris and are called osirian. hence, the hierophant, who represents osiris when the candidate is placed in the north, speaks to him in the character of his higher soul- the voice of my undying and secret soul said unto me, etc. osiris, however, is a mummied form, and the body of the egyptian dead was mummied at this part of the ceremony. let us now consider the nature of the body which is mummied. the body itself may be considered as a vehicle whereby the life forces act, and the medium whereby these life-forces act is what are termed the vital organs. withdraw or destroy any of these, and the life ceases to function in that body. not less important, then, than the body itself, the vehicle of the soul, are the organs

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

palms. at this point, abbe guilborg (d. 1680) appeared and positioned himself at the living altar. he wore vestments of an orthodox shape made of white linen. the chasuble (outer vestment worn by celebrant at mass) and the alb were embroidered with black pine cones, the ancient greek symbol of fertility. the priest placed the chalice upon the supplicant s stomach, kissed her body, and officiated the ceremony. the prayer book was bound in human skin; the holy water was urine; and the host was usually a toad, a turnip, or on occasion, true host stolen from a church and desecrated with filth. the rituals completed, it was time for the offering. abbe guilborg stretched out his arms to receive the infant delivered there by the black-robed acolyte, intoning the dark entities astaroth and asmode

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

rs of prophecy after he had consumed the mushrooms. the curandero made extensive preparations long before the all-night ritual began. for five days before and five after, he did not allow himself the company of a woman. he explained his actions to the wassons by saying he feared he would go mad if he consorted with any female. he drank no alcohol for the same period and fasted for 24 hours before the ceremony began. the wassons first became involved in the ritual at nine o clock in the evening when the witch doctor called them to a small room containing articles of ceremonial religious observance and asked them what information they sought. the wassons answered that they wanted to know about their son, peter, whom they had left in boston. then in the small, dark room, illuminated only by c

first became involved in the ritual at nine o clock in the evening when the witch doctor called them to a small room containing articles of ceremonial religious observance and asked them what information they sought. the wassons answered that they wanted to know about their son, peter, whom they had left in boston. then in the small, dark room, illuminated only by candles, the witch doctor began the ceremony. by 10:30 p.m, he had eaten 14 pairs of the mushrooms. other facets of the rite included the precise arrangement of the ceremonial articles in the room and the rubbing of green tobacco on the curandero s head, neck, and stomach. then the candles were extinguished and they waited. at 1:00 a.m. the witch doctor claimed that he was receiving a vision of the wassons son. he shocked them b

a romance that had left him emotionally distraught. he was only 18 at the time, but he had joined the service and was t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 152 mysteries of the mind dr. humphrey osmond coined the word psychedelic to describe the effects of the mindaltering drugs. shipped to japan before the wassons could protest. at the time of the ceremony, he had been not in boston but in new york. the last portion of the curandero s prognostication also came true when one of r. gordon wasson s first cousins died of a heart attack within the one-year period the man had foreseen. intrigued by the witch doctor s performance, the wassons became interested in trying the mushrooms themselves. they traveled the back trails of mexican bush co

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

tship traditions, it was considered modest and maidenly for the bride to feign a struggle before being led down the aisle. to add to the fray, the bride s friends and family would rush the groom and his party in a mock attempt to rescue her. as the bridegroom s defending clansmen developed into the groomsmen, the bride s attacking family evolved into the bridesmaids, who remain at her side during the ceremony. the question, who gives this woman to this man? asked by the officiating clergyperson in contemporary wedding ceremonies is a relic of marriage by purchase. it is at this point in the ceremony that the father of the bride responds to the question by offering the arm of his daughter to the groom and telling the clergyperson, i do. in recent years, some ceremonies include both the moth

this point in the ceremony that the father of the bride responds to the question by offering the arm of his daughter to the groom and telling the clergyperson, i do. in recent years, some ceremonies include both the mother and father of the bride responding we do, to the question of who gives the bride to the groom. custom also dictates that the bride always stands to the left of the groom during the ceremony. the position of the bride reflects a much earlier period when the groom needed to have his sword arm free in case he had to defend them against an attack by a jealous rival or a family member who violently objected to the union. the best man is positioned on the groom s right, immediately behind him, hearkening back to those same earlier times when he might have to help the groom fig

they took their yearly bath in may and were still smelling good. monies are performed in a church familiar to either or both the bride and groom. on the day of the wedding, the groom arrives at the church in the company of his best man. the bride awaits them in the company of her attendants, her bridesmaids, and, on occasion, a matron of honor, perhaps an older sister or some other relative. when the ceremony begins, the groom, his best man, and his groomsmen enter at the front of the church and join the priest or pastor at the altar. once they are in position, the organist, orchestra, or other musical accompaniment, begins to play a piece of music that signals the entrance of the bridesmaids, who one by one walk down the aisle to stand opposite the groom and groomsmen. when their processi

ride and groom, and the two eat rice from a silver bowl to symbolize that they vow forever to share everything between them. they promise to love and respect one another, to be frugal with their incomes, and to welcome their friends and family to their home. there may be a brief reading from buddhist scriptures and a period of meditation, followed by a few words from the officiating priest. after the ceremony is concluded, most buddhist couples visit the nearest monastery to be blessed by the monks and to pay respect to buddha. traditional hindus continue the ancient practice of arranged marriage and infant betrothals. the primary concern of hindu parents is that their child marry within his or her caste or social structure. for even less traditional hindus, the kind of dating and courtshi

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ormed for the tourist trade. all vodun ceremonies must be climaxed with sacrifice to the loa. chickens are most commonly offered to the loa, although the wealthy may offer a goat or a bull. the possessed usually drinks of the blood that is collected in a vessel, thereby satisfying the hunger of the loa. other dancers may also partake of the blood, sometimes adding spices to the vital fluid. after the ceremony, the sacrificed animal is usually cooked and eaten. the traditional belief structure of the yoruba envisioned a chief god named olorun, who remains aloof and unknowable to humankind, but who permitted a lesser deity, obatala, to create the earth and all its life forms. there are hundreds of minor spirits whose influence may be invoked by humankind, such as ayza, the protector; baron s

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

THE GOD OF THE WITCHES

mask or with the face uncovered.the horned man is drawn on the upper part of the wall of the cave, below and around him are representationsof animals painted in the masterly manner characteristic of the palaeolithic artist. it seems evident from therelative position of all the figures that the man is dominant and that he is in the act of performing someceremony in which the animals are concerned. the ceremony appears to consist of a dance with movementsof the hands as well as the feet. it is worth noting that though the pictures of the animals are placed wherethey can easily be seen by the spectator the horned man can only be viewed from that part of the cavernwhich is most difficult of access. this fact suggests that a great degree of sanctity was attached to thisrepresentation, and that

into a toad by this means, she kept the cat agreat while in wool in a pot, and at length being moved by poverty to occupy the wool she prayed in the nameof the father, son, and holy ghost that it would turn into a toad, and forthwith it was turned into a toad, andso kept it in a pot without wool. the feeding of a familiar was clearly a ritual ceremony, for though motherwaterhouse's evidence gives the ceremony most completely there are many other instances which show thatwhen the creature had been used for magic it was given a drop of the witch's blood on its return. by degreesthe accounts of the ceremony were more and more exaggerated by the recorders till they developed intostories of imps sucking the witches' blood. in the seventeenth century no witch-trial in the eastern countieswas reg

t appears to have beenperformed only by the members of a coven, and only for going to a sabbath or for use in the processionaldance. the sticks were stalks of the broom-plant, of ragwort, hemp, bean, or any hollow stalk; occasionallyash-branches were used, and in the near east witches rode on palm-branches. it seems clear, then, that theact of riding, not the stick used, was the important part of the ceremony. in europe, though the witches rodeon the stems of various plants, there is little first-hand evidence of their flying through the air; the recorderhas only "heard tell" of such a feat.in and before the sixteenth century the accounts of the means of locomotion to and from the sabbath arereasonable. in 1592, agnes sampson acknowledged that she rode to the meeting at the church of north

res and descriptions ofelves and fairies. they are apparently dancing round a small male figure who stands in the middle. a similardance was performed and represented several thousand years later, with robin goodfellow in the centre ofthe ring and his worshippers forming a moving circle round him (plate x. though the interval of timebetween the two representations is very great it is obvious that the ceremony is the same in both cases, but thelater example is, as might be expected, more detailed and sophisticated. the central figure is bearded like thedancing god of ari350ge, but the animal's skin has degenerated into animal's legs. the number of performers the god of the witcheschapter iv. the rites43in the robin goodfellow picture is thirteen, including the god and the musician; there ar

the sabbath, and to give fire and light to those witches who hold lightedcandles at the ceremonies of the mass which they counterfeit" usually the devil lit the candles himself andhanded them to his worshippers, but sometimes the witches were permitted to light their own candles. ineither case the symbolism conveyed the meaning that to his worshippers their god was the source of all light.during the ceremony of receiving homage the god was enthroned. after the ceremony of the candles thecongregation knelt before his throne chanting his praises. then there were hymns and prayers, and sometimesthe master gave an address on the tenets and dogmas of the religion. this was more common in scotland thanelsewhere, as sermons have always been popular in that country, but preachers were known in fr

the divine ear.the main part of the religious rite was a ceremony comparable with the mass. it must, however, be noted thatthis rite was not in any way an attempt to represent the last supper as described in the gospels, except that itincluded the distribution of bread and wine; therefore cotton mather is wrong when he says that they"imitated the supper of our lord. the most detailed accounts of the ceremony come from more than oneplace in france.[8] everything was black; the bread was black, being made of rye; the drink was black andpungent, being probably some kind of drink like the holy heather-beer of the picts; the lights were black, forthey were torches dipped in resin or pitch which gives a blue flame. the chief was disguised as a blackgoat[9] and displayed the sacred bread on his

THE MAGICIAN S KABBALAH

ould hold the crook in the left hand and the flail in the right hand. 7. netzach; the ritual of the oath in the preceding rituals we have built up the sapphire temple and placed ourselves firmly within its pillars. we now need to align our will with the workplace by making an oath. for this ritual, the implements attributed to the letters of netzach (see '777' by crowley) have defined the form of the ceremony itself. the oath may take any form, but it would be appropriate to structure it around a particular project you are involved with, and lay it out according to your understanding of kabbalah. for example, an oath taken as part of a car-buying ritual might begin "the point of this work is to buy a car (kether. i wish to buy a car with all the energy i have (chockmah. i require the car t

g a bell or make one chime of a gong. listen to the vibrations of the sound and visualise a door opening in the east through which light and sound pass. state aloud your particular purpose and visualise the words passing through the door and resonating with the light. state; my voice vibrates between the light and the darkness. the portal of light is opened and nature responds. the meditation for the ceremony is that of a crystal cave, in which you may visualise light pouring and illuminating scenes in the crystals. make a note of these scenes and discover what they reveal about your work. 9. yesod; the ritual of the treasure-house in yesod, we reach the penultimate stage of the sequence, and one of compilation, as all the prior aspects of the work are brought together. to symbolise this

THE MOTHMAN PROPHECIES

ly true, i sometimes wish i had never revealed them to anyone. the only reason i made them known was because i thought i could help to verify and help uncover some of the mystery that shrouds the ufo phenomenon. i should have kept my mouth shut like i had planned to when you first interviewed me. tom married a beautiful girl and she didn't learn of his weird meetings with vadig until months after the ceremony. like so many others before him, myself included, he learned that the only thing more bizarre than the phenomenon itself is the unruly mob of true believers, cranks, and irresponsible self-styled investigators who pursue the subject; moths attracted to the flame. they tormented charles hickson and calvin parker in 1973, just as they had arrived by the carload in point pleasant in 1967

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

int of the mind to the contemplation of a single object, whether gross, fine, or altogether spiritual h* in the west by ceremonial magic *berashith, vol. ii, p. 242. now true magical ceremonial is entirely directed to attain this end, and forms a magnificent gymnasium for those who are not already finished mental athletes. by act, word, and thought, both in quantity and quality, the one object of the ceremony is being constantly indicated. every fumigation, purification, banishing, invocation, evocation, is chiefly a reminder of a single purpose, until the supreme moment arrives, and every fibre of the body, every forcechannel of the mind, is strained, and in one overwhelming rush of the will in the direction desired. such is the real purport of all the apparently fantastic directions of s

THE SECRET RITUALS OF THE OTO

face throne) s: where were you first prepared for your initiation? c: in heart verily. s: where next? c: in a convenient place, hard by a spring. s: how long did you remain there? c: for nine moons. s: where were you initiated? c: in an oasis. s: at what hour? c: dawn. s: the sun is risen. do you pledge your honour as a man, and your fidelity as a brother, that you will steadily persevere through the ceremony of being consecrated a magician? file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c3.html (3 of 15 [12/28/2001 2:03:09 pm] the secret rituals of the o.t.o. c: i do. s: i warn you that a severe test of your sincerity will be required. unless you are prepared to jeopardize your social position, and possibly your liberty, or your life, it will be better

and silence. s: in the latin language, these are? c: scire, velle, audere, tacere. s: their initials are identical with those of what sentence? c: sub umbra alarum tetragrammaton, or tahuti, the master of magic. s: have you completed your travels with the sun? c: i have fulfilled seventy years. s: the sun is setting. do you pledge your might as a magician that you will steadily persevere through the ceremony of devotion to the degree of a master magician? c: i do. s: this. didst. thou. well (pause) do you likewise pledge yourself, under the penalty of your obligation, that you will conceal what i shall now impart to you with the same strict caution as our other secrets? c: i do. s: then i will entrust you with the pass grip and pass word, leading to the degree to which you seek admission

he is to be at pains to repel the slanderer of his brother s good name, informing that brother immediately of the name of his slanderer, and the matter of the slander, and not allowing himself to be tricked into a pledge of secrecy. i ask you, brother master magician, if you clearly understand, and heartily agree, these principles? c (with sign) i do. e: it now becomes my duty to inform you that the ceremony through which you have just passed, is in every essential the lesser or infernal rite of the slain god, whose name is john, or some sound similar, as jonah, dionysus, janus, dianus, nu, anu, oannes, on, noah, and many others. this god of water is of the north, because the sun touches his northern limit as he enters the watery sign cancer, and turns towards the south, represented by th

/c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c7.html (14 of 14 [12/28/2001 2:04:51 pm] sroto_notes 54. also known by the title of sovereign prince of the rose-croix. file//c /documents%20and%20settings/michael/my..20secret%20rituals%20of%20the%20o.t.o/note54.html [12/28/2001 2:04:53 pm] the secret rituals of the o.t.o. part two the rituals themselves* sixth degree the ceremony of illustrious knights templar of the order of kadosch and of dame companions of the order of the holy grail the temple is that of egypt, octagonal with two pylons, six mirrors. the canopy is of blue embroidered with golden stars. above the mirrors are 77 lights with reflectors, each mirror having 11, and the pylon of the west 11 of larger size. here hangs the volume of the sacred law

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

his kingdom. a new road having been made last year from this capital to the province of abruzzo, passing through the city of isernia (anciently belonging to the samnites, and very populous1, a person of liberal education, employed in that work, chanced to be at isernia just at the time of the celebration of the feast of the modern priapus, st. cosmo; and having been struck with the singularity of the ceremony, so very similar to that which attended the ancient cult of the god of the gardens, and knowing my taste for antiquities, told me of it. from this gentleman s report, and from what i learnt on the spot from the governor of isernia himself, having gone to that city on purpose in the month of february last, i have drawn up the following account, which i have reason to believe is strictl

ritual, with the addition only of the prayer of the holy martyrs, st. cosmus and damianus. those who have an infirmity in any of their members, present themselves at the great altar, and uncover the member affected (not even excepting that which is most frequently represented by the ex-voti; and the reverend canon anoints it, saying, per intercessionem beati cosmi, liberet te ab omni malo. amen. the ceremony finishes by the canons of the church dividing the spoils, both money and wax, which must be to a very considerable amount, as the concourse at this fete is said to be prodigiously numerous. the oil of st. cosmo is in high repute for its invigorating quality, when the loins, and parts adjacent, are anointed with it. no less than 1400 flasks of that oil were either expended at the altar

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

at it only meant that, when the brethren were short of beds, each was to be ready to lend half of his bed to his fellow.1 one of them, named gillet de encraye, said that he at first supposed it to be meant innocently, but that his receptor immediately undeceived him, by repeating it in less covert terms, at which he was himself so horrified that he wished himself far away from the chapel in which the ceremony took place.2 a great number of templars stated that, after the kisses of initiation, they were informed that if they felt moved by natural heat, they might call any one of the brethren to their relief, and that they ought to relieve their brethren when appealed to under the same circumstances. 3 this appears to have been the most common form of the injunction. in one or two instances

by natural heat, they might call any one of the brethren to their relief, and that they ought to relieve their brethren when appealed to under the same circumstances. 3 this appears to have been the most common form of the injunction. in one or two instances the receiver is described as adding that this was an act of contempt towards the other sex, which may perhaps be considered as showing that the ceremony was derived from some of the mysteries of the strange sects which appeared in the earlier ages of christianity. jean de st. loup, who held the office of master of the house of templars at soisiac, said that, on his reception into the order, he received the injunction 1 post qu immediates pr cepit idem frater p. ipsi testi quod si aliquis frater dicti ordinis vellet jacere secum, non d

mme on peint le dieu janus. j ai veu quelque proc dure, estant la tournelle, qui le peignoit au sabbat comme un grand levrier noir: parfois comme un grand boeuf d airain couch terre, comme un boeuf naturel qui se repose. tableau de l inconstance, p. 67. generative powers 219 every time the witch attended the sabbath. janette d abadie, a girl of sixteen, said that he made her repeatedly go through the ceremony of kissing him on the face, and afterwards on the navel, then on the virile member, and then on the posteriors.1 after rebaptism, he put his mark on the body of his victim, in some covered part where it was not likely to be seen. in women it was often placed on or within the sexual parts. de lancre s account of the proceedings at the sabbath is very full and curious.2 he says that it

TYSON DONALD SOUL FLIGHT

tricks as locating lost objects and predicting the date of death of visitors to the house. at seventeen, her governess told her that she was so headstrong, she would never find a man who would consent to marry her. in defiance, the teenager talked an elderly general named blavatsky into proposing, and she accepted. almost immediately she changed her mind, but she was compelled to go through with the ceremony. after three months of constant bickering, she fled her bewildered husband on horseback and never returned. her biographer, the theosophist a. p. sinnett, wrote "thus madame blavatsky abandoned her country at seventeen and passed ten long years in strange and out-of-the-way places-in central asia, india, south america, africa, and eastern u r o p e" 88. kuhn, modern revival ofdncient

WAITE ASPECTS OF MASONIC SYMBOLISM

into the representation of a new world, for you must know, of course, that the lodge itself is a symbol of the world, extending to the four corners, having the height of heaven above and the great depth beneath. the candidate may think naturally that light has been taken away from him for the purpose of his initiation, has been thereafter restored automatically, when he has gone through a part of the ceremony, and that hence he is only returned to his previous position. not so. in reality, the light is restored to him in another place; he has put aside old things, has come into things that are new; and he will never pass out of the lodge as quite the same man that he entered. there is a very true sense in which the particulars of his initiation are in analogy with the process of birth into

just as it is necessary to tolerate the peculiar conventions of language under which the craft degrees have passed into expression, artificial and sometimes commonplace as they are. will you observe once again at this stage how it is only in the first degree that the candidate is instructed to build upon his own part a superstructure which is somehow himself? this symbolism is lost completely in the ceremony of the fellowcraft degree, which, roughly speaking, is something of a degree of life; the symbols being more especially those of conduct and purpose, while in the third degree, they speak of direct relations between man and his creator, giving intimation of judgment to come. the third degree i have said, and you know, that the master degree is one of death and resurrection of a certai

word in masonry is derived from a kabalistic thesis of imperfection in the divine name jehovah, by which the true pronunciation- that is to say, the true meaning- is lost. it was the life of the house of doctrine, represented by the temple planned of old in israel. the master-builder is the spirit, secret or life of the doctrine; and it is the quest of this that every mason takes upon himself in the ceremony of the third degree, so that the house, which in the words of another masonic degree, is now, for want of territory, built only in the heart "a superstructure perfect in its parts and honorable to the builder" craft masonry but if these are the sources of craft masonry, taken at its culmination in the sublime degree, what manner of people were those who grafted so strange a speculatio

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

ose moments the hierophant would take the students out of their physical bodies (thus, they would already be in the astral plane) and into the profundities of the sanctuary. then he would teach them the grandiose mysteries of life and death. the volcanic emanations of the earth produced that apparent state of death. some disciples fall in that apparent state of death within the gnostic lumisials. the ceremony of carrying the cross (as was practiced in the gnostic lumisials, serves in order to humbly confirm some internal esoteric initiation. each one of the seven bodies of the human being must be crucified and stigmatized. all students of kabbalah must be familiar with all of the elementals of fire, air, water and earth. the present human being is still not a king or queen of nature, but a

WESTERN MANDALAS OF TRANSFORMATION SR AL

s believed that one had only to wear a talisman or amulet made by someone else to benefit from it, without understanding its special symbols and signatures. others, like paracelsus, explained their magical power in psychological terms, and many modern interpretations claim that if anything is charged, it is the mind of the believer; the talisman's primary purpose is simply to act as a reminder of the ceremony of making it. but if this is the case, it leaves the talisman itself with very little power and the principal benefit would be for the maker and not the wearer. i will leave these vexing questions for the reader to ponder; like the age-old debate concerning any kind of magical phenomenon, one can never prove one's theory in either case. the problem centers on whether one believes ther

WICCA WITCHCRAFT TODAY

simple, and with a purpose, and in no way resemble those of the roman catholic or any other church that i know. true, sometimes there is a short ceremony when cakes and wine are blessed and eaten (they tell me that in the old days mead or ale was often used) this may be in imitation of the early christian agape, the love feast, but there is no suggestion that the cakes turn into flesh and blood. the ceremony is simply intended as a short repast, though it is definitely religious. the priestess usually presides. candles are used, one to read the book by and others set round the circle. this does not in any way resemble the practice of any other religious sect i know. i do not think that can be called 'imitation of the church's pageantry. there are no crucifixes, inverted or otherwise, no s

ften camouflaged as 'spain, is evil or hell. presumably, therefore, its opposite, the north, is paradise. i have seen one very interesting ceremony: the cauldron of regeneration and the dance of the wheel, or yule, to cause the sun to be reborn, or summer to return. this in theory should be on december 22, but nowadays it is held on the nearest day to that date that is convenient for the members. the ceremony starts in the usual way. the circle is cast and purified, the celebrants also being purified in the usual manner, and the ordinary business of the cult is done. then the small ceremony is performed (sometimes called 'drawing down the moon) so that the high priestess is regarded as the incarnation of the goddess. the cakes and wine ceremony follows. then a cauldron (or something to rep

orman manorial lord already belonged to some cult of the same nature in france. that there were such cults is proved by manuscripts of the church coureans in france which tell how the ladies of the nobility used to ride to the nocturnal revelries or sabbats of bensozia, the diana of the ancient gauls, also called nocticula, herodias and the moon. they inscribed their names in a register and after the ceremony believed themselves to be fairies. here we have the fact that the nobles were in friendship with people who held some form of witches' sabbat, and the people who celebrated these ceremonies were apparently thought of as being both witches and fairies at the same time. it is notable that the goddess was, like the witch-goddess, known by many names and identified with the moon. of cours

magic connected with it. it must be remembered that novices were forbidden to speak of anything which occurred at their initiations, even to another member. if they were only forbidden to tell anything to outsiders, it might be simply that, like freemasons and others, they had secret rites of initiation; but novices being forbidden to compare notes points, it would seem, towards certain parts of the ceremony not being given to all novices, or, alternatively, that different explanations were given of the same ceremony. possibly certain commanders favoured the old gods and might introduce certain practices, and the fact that in many cases novices said they were threatened with swords to make them go through the ceremony would point to this. or there may have been an inner circle in the orde

y guilty is ground for dispute, but very many were doubtless innocent of any conscious heresy. mr. hughes goes on to say that the witch cult conducted a black mass where christian practices were ridiculed and the devil received homage and praise. again, let me assure him that though i have been to many sabbats i have seen nothing resembling the practices he accuses us of, unless he is thinking of the ceremony of the 'cakes and wine' which may be an imitation of the ancient christian agape, the love feast, though i think it is much older. i do not say that the black mass has never been celebrated, but i do say that it is not done by witches, to the best of my knowledge. we must accept the fact that, though the cult is very interesting and in part extremely fine, it is primitive, and when pe

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

welve times thirty degrees forming the perfect cycle of 360 arithmetical degrees of the circle. each sign was further subdivided into three decans. there are many of the learned who believe the twelve sons of jacob and twelve founders of tribes, are allegorical only. we may mention the twelve grand points of masonry, which used to form a part of the lectures in the craft degrees. twelve events in the ceremony of initiation, referred to the sons of jacob, are given by mackey: 1. to reuben was referred the opening of the lodge he was the first-born son. 2. to simeon, the preparation of the land he prepared the destruction of the shechemites. 3. to levi, the report or signal he gave the signal in the attack on the men of shechem. 4. to judah, the entrance of the land that tribe first entered

WORKING CEPHALOEDIUM VERSION 1

the east the altar of fire& the throne of the beast, with incense etc. in the west the scarlet woman& the altar of sacrifice, the wine etc. in the south the throne of aiwaz, with the altar of? in the north iacchaion with the table of the scribe. in the centre the hexagonal altar, with the pantacle, the image of the god- o ur aborted man-child, the bell& the knife, the oil& the lamp, or candle. of the ceremony in general. the formula of this magick is this (1) banish (2) purify (3) consecrate (4) equilibrate (5) make oath (6) invoke, by song, dance &c (7) make iacchaion god, by ether (8) sacrifice him to the beast, who thus becomes god. use here the accendat& the right mantram, the tu quies& the quia patris (9) sacrifice the beast to the scarlet woman, using her mantras f- s- etc. ether at

WORKING CEPHALOEDIUM VERSION 2

the east the altar of fire& the throne of the beast, with incense etc. in the west the scarlet woman& the altar of sacrifice, the wine etc. in the south the throne of aiwaz, with the altar of? in the north iacchaion with the table of the scribe. in the centre the hexagonal altar, with the pantacle, the image of the god- our aborted man-child, the bell& the knife, the oil& the lamp, or candle. of the ceremony in general. the formula of this magick is this (1) banish (2) purify (3) consecrate (4) equilibrate (5) make oath (6) invoke, by song, dance &c (7) make iacchaion god, by ether (8) sacrifice him to the beast, who thus becomes god. use here the accendat& the right mantram, the tu quies& the quia patris (9) sacrifice the beast to the scarlet woman, using her mantras f- s- etc. ether at

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

y facet of an inner order working. along with the use of the enochian current, one can use the seal for his/her own particular purpose. the seal, as used by dee, gives us a clue to its use in the order structure. it was used as a stabilizing force, as well as a gateway for the enochian forces. the seal should not really be used as a focal point for a ceremony, but as a type of aide or assister to the ceremony, as in the opening of the watchtowers ritual by regardie. for example, if the seal was placed on or beneath the altar during a talismanic or alchemical working, it should produce a special void within the portal to help protect and intensify the object one is working with. when used in this manner, it helps boost the z2 formulae. for purposes of divination, it could be placed under th

seal was cited as colorless, but since the order uses the seal for wore direct ritual purposes, it could be colored in the sphere of yesod in the queen scale, with some of the characters in the complementary color. since levanel is the planetary angel situated in the center of the seal, and its controlling point, the whole seal colored in the purple of yesod does produce some startling effects in the ceremony. introduction to the ritual of opening the seal dei aerneth campbell's notes on this were very sketchy. they read as follows "garstin insisted that one stand in the east facing the west while invoking each name from the seal along with the various sigils from the seal and also use the hexagram ritual but a peculiar design where it can be done in one movement without breaking it up fro

be in the same positions as in the 0=0 ceremony (see appendix b. there should be sufficient lighting throughout the temple. light four candles, colored to correspond with their elemental cardinal directions: red in the south, yellow in the west, blue in the east, and black in the north. the adept is to have 5=6 regalia, with sword and lotus wand (see appendix c. all other equipment to be used in the ceremony should be placed in the west, outside the portal if possible, and covered in a black cloth. opening: commence west of the altar. circumambulate deosil (circle clockwise) to north east. face the south west, holding the lotus wand up by the black band. say "hekas, hekas, este bebeloi" return to the west. put down the lotus wand and pick up your sword. perform the lesser banishing ritual

d 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 twelve gates on the aethyrs crowley was the first golden dawn member to visit each of the aethyrs; his adventures were later recorded in his book the vision and the voice. however, the 30 aethyrs were a subject the golden dawn covered only briefly in the order's enochian papers. according to taylor, the information on the

ore your 12 mystical names. i command that they purpose of ceremony) if not by one means then by another goodly, virtuously, and perfectly, with an excellent and thorvugh completeness, ac41 cording to their virtues and powers, both general and by your united ministry and office" 6. conduct a suitable banishing ritual. note: the function of this ritual is twofold. the first concerns the purpose of the ceremony in directing a force to a desired end. the second is to skry that particular level of the god-form (one of the twelve holy names of the elemental tables. the 30 aethyrs applied to the kabbalah the 30 aethyrs and their governors are applied to the world of assiah as they control the weather and can open or close various positive and negative energies over certain areas of topography. w

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ter in the role of the chief adept in the pastos, who assumes the astral body of the postulant, and later when the postulant holds the crook and scourge of osiris. the energies of the various godforms, plus the rituals and props, amount to what could be described as a mass attack on the psyche of the individual. those who go through the 5=6 ceremony with full props, or as in an astral temple when the ceremony is done without props, will experience changes in their lives. some experience a dramatic shock then and there during the ceremony itself, while others noticed changes in themselves months after. all agree that the 5=6 ritual with its evocative powers can change one's life. over the years, i have had the opportunity of speaking to dozens of adepts who underwent the 5=6 ceremony at wha

st one if the framework and structure of the grade is not adhered to. in an instance that i can recall, one person underwent the 5=6 ceremony at whare ra in the 1950s, and spent the next six years in a mental institution. he was in fact warned by jack taylor not to take this grade. jack by his clairvoyance correctly deduced that this person was not ready for the 5=6 energy, but he went ahead with the ceremony anyway. today, he has virtually no recollection of his 5=6 grade or any of his magical studies, except for an inner fear when the subject is broached. it was because of this negative effect that the 5=6 can produce that the old 5=6 curriculum of whare ra was never introduced into the thothe-hermes temple. instead' a newer one was drafted up that took the adept step-by-step through the

ntary sacrifice of the lower will, which is incidental to allaying the intellect with the higher aspirations, and to the establishment of your consciousness therein: thus, if the ordinary consciousness were centered in the ruach, you could touch the neschamah, while if it was in the latter, you could touch the genius. now this transference of consciousness from ruach to neschamah is one object of the ceremony of the 5=6 ritual: it is a thing which will be more readily understood when the grade of adeptus minor is reached. it is especially intended to effect the change of the consciousness into the neschamah, and there are places where it can take place. the first is when the aspirant is on the cross, because he is so exactly fulfilling the symbol of the abnegation of the lower self and the

al idea of their fellow members real potential, other than of their direct seniors in charge of ritual. take the neophyte ritual again as an example. after the hierophant activates the astral shells, they stay activated until the hierophant breaks the etheric link, for it is he that activates the current of osiris. when the officers take their places on the floor of the temple at the beginning of the ceremony, the activated shells of the godforms then link with their physical auras. because of the delicate nature of this linking (these auric shells are sometimes seen clairvoyantly as light green in colour, it must be done correctly on two levels: the first by the hierophant, and the second by the temple officer. in the old order, the temple officers were to hold low outer order grades, but

l shells of the godforms on the dais (apart from his own osiris shell. these are, in fact, activated by the officers on the dais, with the imperator linking with the nephthys current, the praemonstrator the isis current, the cancellarius the thoth current. instead of sitting and observing the rituals, they in fact have a great deal of work to do which gives the hierophant the much needed boost to the ceremony. they also control flow rates of power as well. out of all these currents, the most important of all is the thoth current; for without it the rituals become mere dramatic gestures. the z-1 document, prefaced by the general exordium, is a fair indication of the powers and duties of thoth. the following paper was a flying rolls paper issued out in the thoth hermes temple which also expl

the fact remains that they all emanate from the physical in shape, and can be attributed to the nephesch. the ruach during ritual is the astral shell the hierophant creates before the ritual begins, and which the officers step into (the method of doing this will be explained at higher grades. this is the accumulated unconscious energy of the order which is drawn from the matrix and sent back when the ceremony is completed. when the temple officer silently meditates, he consciously linkes his aura with the shell which opens up new channels of awareness within him. the neschamah is the divine spark brought about by the ruach and nephesch, linked with the officer stretching forth his faculty of reason; all are joined as a unified force by the hierophant who welds them together as he brings do

und the officers, especially the hierophant. the shapes will vary according to the officer and grade, but shows that the nephesch, ruach, and neschamah, have linked together correctly. generally, imbalances in these ceremonies occur when the ruach has blocked off the power of neschamah, and in cases like these the onus is on the hierophant or another officer to bring them through. at the close of the ceremony the neschamah withdraws, and the ruach unbinds, leaving the nephesch revitalised and replenished. the order aspect of the kabbalistic soul cannot function correctly unless these three phases in our own beings are operating. the joining point is when our own ruach links with the order created ruach, which allows the energy to be passed through to the nephesch at a particular point. cha

th blue tat holding bowl of water in north. outer side of vault door covered with blue and orange curtain on which is sol on a cross. strip of emerald green both up floor. white and gold altar divided up middle with 33 lights (for second part. the three adepti sit in triangle facing vault. the candidate must receive full instructions as to silence, knocks and gestures beforehand. in preparing for the ceremony, shekinah pours olive oil into an alabaster vessel saying *the oil is the life of the tree let the tree give its life" she pricks herself till blood flows into the oil and says "the blood is the life of the man let the man give his life" she sets a floating wick in the oil, kindles it and says "the light is the life of the world, let all the living rejoice" oo0oo- arrangement of candl

ZOETIC GRIMOIRE OF ZOS

t, communal and periodic; an enforced consummation for almost unlimited wish-fulfillment by lengthy voluntary abstinence, repression and sacrifice until release by mass sexual saturation, for one purpose: the exteriorization of a wish by a great saving and a total spending. the hypereroticism induced by this grand-scale hysteria or saturnalia has an essentially sado-masochistic basis. previous to the ceremony each celebrant has his or her allotted part, although it usually ends promiscuously and chaotically. the initiates are trained singly in their own parts and in the response expected of them. they play a passive role, for the promise of untold ecstasy. the witches take the active part throughout: thus the symbolic levitation by besom-handle. there is a meeting-place and an elaborate ri

ABRAMELIN1

d, 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 conception (a) that the good spirits and angelic powers of light are superior in power to the fallen spirits of darkness (b) that these latter as a punishment have been condemned to the service of the initiates of the magic of light (this idea is to be found als

and clean, and then you may enter, but with your feet naked and bare; and when you enter therein you shall sprinkle with holy water, then make a perfume upon the altar; and then on your knees pray before the altar as we have directed. now when the time is expired, on the last day, you shall fast more strictly; and fasting on the day following, at the rising of the sun, enter the holy place, using the ceremonies before spoken of, first by sprinkling thyself, then, making. a perfume, you shall sign the cross with holy oil on the forehead, and anoint your eyes, using prayer in all these consecrations. then open the lamen and pray before the altar upon your knees; and then an invocation may be made as follows: an invocation of the good spirits. in the name of the blessed and holy trinity, i do

ation of the book, to summon all the angels whose names are written therein in the form of litanies, the which thou shalt do with devotion; and even if the angels and spirits appear not in the consecration of the book, be not thou astonished thereat, seeing that they are of a pure nature, and consequently have much difficulty in familiarising themselves with men who are inconstant and impure, but the ceremonies and characters being correctly carried out, devoutly, and with perseverance, they will be constrained to come, and it will at length happen that at thy first invocation thou wilt be able to see and communicate with them. but i advise thee to undertake nothing unclean or impure, for then thy importunity, far from attracting them will only serve to chase them from thee; and it will be

ABRAMELIN2

ay. also you shall beforehand have set your affairs in order, and so arranged: of abramelin the mage 65 them that no embarrassment may be caused you thereby, which might distract your attention. in the evening when the sun shall be set, you shall eat but soberly; and then you shall go to rest alone; and you shall live separated from your wife during these days. during seven days shall you perform the ceremonies without failing therein in any way; namely, the day of the consecration, the three days of the convocation of the good and holy spirits, and the three other days of the convocation of the evil spirits. now the second morning after, you are to be prepared to follow the counsel which the angel will have given you. you will go early unto the oratory, you will place the lighted charcoal

ALEISTER CROWLEY ACROSS THE GULF

s was found to fail; at her invocation the veil no longer glittered as was its wont. for this they deemed her impure, and resorted to many ceremonies, but without avail. at last in despair she went to the temple of set, and gave herself as a victim to that dreadful god. now all men were much disturbed at this, and it was not known at all of them what they should do. now it must be remembered that the ceremonies are always performed by a single priestess alone before the goddess, save only at the initiations. the others also had found themselves rejected of her; and when they learnt of the terrible end of the high priestess, they became fearful. some few, indeed, concealed their failure from the priests; but always within a day and a night they were found torn asunder in the outer courts; s

l these things were as nothing; for i studied ever the nature of osiris, concentrating myself into mysterious pure symbols. i understood why it was said that isis had failed to discover the phallus of osiris, and thus perceived the necessity of horus to follow him in the great succession of the equinoxes. moreover i fashioned talismans of pure light concerning osiris, and i performed in light all the ceremonies of initiation into his mysteries. these were interpreted by wise men and translated into the language of the twilight and graven on stone and in the memories of men. page 41 gulf.txt yet was i even more intrigued in that great struggle to apprehend the course of things, as it is seen from the standpoint of destiny. sop that i might leave true and intelligible images to enlighten the

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

are called shadu, and are the hiding places of the serpents of kur. a spell to cause ultimate destruction) shadu yu liktumkunushi shadu yu liklakunushi shadu yu lini yix kunushi shadu yu li yixsi kunushi shadu yu lite kunushi shadu yu lini kunushi shadu yu linir kunushi shadu yu likattin kunushi shadu yu dannu elikunu limqut ina zumri ya lu yu tapparrasama! the book of calling this is the book of the ceremonies of calling, handed down since the time the elder gods walked the earth, conquerors of the ancient ones. this is the book of ninnghizhidda, horned serpent, the lady of the magick wand. this is the book of ninaxakuddu, the queen, mistress of the incantations. this is the book of asalluxi, the king, the lord of magick. this is the book of azag, the enchanter. this is the book of egura

a ia! adu en i ba ninib ninib ba firik firik ba pirik pirik ba agga ba es agga ba es ba akka bar! akka bar ba akka ba es akka ba es ba akka bar akka bar ba agga ba es agga ba es ba pirik pirik ba firik firik be ninib ninib ba adu en i iaiaiaia! kur bur ia! edin ba ega erim ba egura e! e! e! ia ia ia! ekhi iak sakkak ekhi azag-thoth ekhi asaru ekhi cuthalu ia! ia! ia! what spirits may be useful in the ceremonies of calling, any type of spirit may be summoned and detained until it has answered your questions or provided you with whatever you desire. the spirits of the dead may be invoked. the spirits of the unborn may be invoked. the spirits of the seven spheres may be invoked. the spirits of the flame may be invoked. in all, there may be one thousand-and-one spirits that are of principal im

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

u art ia-besz("the truth in matter. 7. thou art ia-apophrasz("the truth in motion. 8. thou hast distinguished between the just and the unjust. 9. thou didst make the female and the male. 10. thou didst produce the seeds and the fruit. 11. thou didst form men to love one another, and to hate one another. section aa. 1. i am ankh- f- n- khonsu thy prophet, unto whom thou didst commit thy mysteries, the ceremonies of khem. 2. thou didst produce the moist and the dry, and that which nourisheth all created life. 3. hear thou me, for i am the angel of ptah- apo- phrasz- ra (vide the rubric: this is thy true name, handed down to the prophets of khem. 266 section b. air. hear me- ar "o breathing, flowing sun" thiaf<hebrew vau and the greek digamma; its sound

hall be the shrine of his temple. it is most convenient if this shrine and altar should be sequestered in woods, or in a private grove, or garden. but let it be protected from the profane. 4 "concerning the image of the deity- let there be an image of the deity; first because in meditation there is mindfulness induced thereby; and second because a certain power enters and inhabits it by virtue of the ceremonies; or so it is said, and we deny it not. let this image be the most beautiful and perfect which the devotee is able to procure; or if he be able to paint or to carve the same, it is all the better. as for deities with whose nature no image is compatible, let them be worshipped in an 390 empty shrine. such are brahma, and allah. also some postcaptivity conceptions of jehovah. 5 "furthe

oon-wort and pale herbs, and pure water. further it is well to support the shrine with talismans of the planets, signs and elements appropriate. but these should be made according to the right ingenium of the philosophus by the light of the book 777 during the course of his devotion. it is also well, nevertheless, if a magick circle with the right signs and names be made beforehand. 6 "concerning the ceremonies- let the philosophus prepare a powerful invocation of the particular deity according to his ingenium. but let it consist of these several parts- first, an imprecation, as of a slave unto his lord. second, an oath, as of a vassal to his liege. third, a memorial, as of a child to his parent. fourth, an orison, as of a priest unto his god. fifth, a colloquy, as of a brother with his br

f a priest unto his god. fifth, a colloquy, as of a brother with his brother. sixth, a conjuration, as to a friend with his friend. seventh, a madrigal, as of a lover to his mistress. and mark well that the first should be of awe, the second of fealty, the third of dependence, the fourth of adoration, the fifth of confidence, the sixth of comradeship, the seventh of passion. 7 "further concerning the ceremonies- let then this invocation be the principal part of an ordered ceremony. and in this ceremony let the philosophus in no wise neglect the service of a menial. let him sweep and garnish the place, sprinkling it with water or with wine as is appropriate to the particular deity, and consecrating it with oil, and with such ritual as may seem him best. and let all be done with intensity an

r bacchus, a white robe for vesta. so also for vesta, one might use for instrument the lamp; or the sickle, for chronos. 10 "concerning the incense and libations- the incense should follow the nature of the particular deity, as, mastic for mercury, dittany for persephone. also the libations, as, a decoction of nightshade for melancholia, or of indian hemp for uranus. 11 "concerning the harmony of the ceremonies- let all these things be rightly considered, and at length, in language of the utmost beauty at the command of the philosophus, accompanied, if he has skill, by music, and interwoven, if the particular deity be jocund, with dancing. and all being carefully prepared and rehearsed let it be practised daily until it be wholly rhythmical with his aspirations, and as it were, a part of h

rightly considered, and at length, in language of the utmost beauty at the command of the philosophus, accompanied, if he has skill, by music, and interwoven, if the particular deity be jocund, with dancing. and all being carefully prepared and rehearsed let it be practised daily until it be wholly rhythmical with his aspirations, and as it were, a part of his being. 12 "concerning the variety of the ceremonies- now, seeing that every man differeth essentially from every other man, albeit in essence he is identical, let also these ceremonies assert their identity by their diversity. for this reason do we leave much herein to the right ingenium of the philosophus. 13 "concerning the life of the devotee- first let his way of life be such as is pleasing to the particular deity. thus to invoke

h, and do thou put on habits of lamentation, and abide alone. and do thou return most austerely to the practice of liber jugorum, testing thyself by a standard higher than that hitherto accomplished, and punishing effractions with a heavier goad. nor do thou return to thy devotion until 400 that body and mind are tamed and trained to all manner of peaceable going. 36 "concerning minor adjuvant in the ceremonies- i "rising on the planes- by this method mayst thou assist the imagination at the time of concluding thine invocation. act as taught in liber o, by the light of liber 777. 37 "concerning minor methods adjuvant in the ceremonies- ii "talismanic magic- having made by thine ingenium a talisman or pantacle to represent the particular deity, and consecrated it with infinite love and care

ic- having made by thine ingenium a talisman or pantacle to represent the particular deity, and consecrated it with infinite love and care, do thou burn it ceremonially before the shrine, as if thereby giving up the shadow for the substance. but it is useless to do this unless thou do really in thine heart value the talisman beyond all else that thou hast. 38 "concerning minor methods adjuvant in the ceremonies- iii "rehearsal- it may assist if the traditional history of the particular deity be rehearsed before him; perhaps this is best done in dramatic form. this method is the main one recommended in the "exercitios espirituales" of st. ignatius, whose work may be taken as a model. let the philosophus work out the legend of his own particular deity, and apportioning days to events, live t

ALEISTER CROWLEY THE LOST CONTINENT

children were tended by the lower classes until the age of puberty, an occurrence which fitted them at once for initiation. a legate from the high house was sent for, and in his presence the child was brought, acquainted with zro by its father and mother, and full instruction in 'working' was further conferred by any member of the 'house' who chose to do so, this in practice meaning by everybody. the ceremonies were frequently long and exhausting; children often enough died in the course of them. this was not regarded as a serious calamity; some schools of magicians even pretended to rejoice. the representatives of the high house had a prior right to the parents of the child; at times he conducted the initiation in person, a high honour, but invariably fatal. on rare occasions male childre

ALEISTER CROWLEY EQ I 5

th having. mr waite's central doctrine appears identical with that to which i personally assent; but i think he ruins its simplicity by his insistence on sectarian symbols and on the literalism which he would be the first to condemn in a methodist. as to the rituals of ceremonial magic which he condemns, he is right. but the mass itself is a magical ceremony, 135 and he does not condemn the mass. the ceremonies which might be practised by, say, a neophyte of the a. a. would be as sublime as, and less tainted than, the services of the church. of such rituals mr waite is ignorant, more ignorant than the author of "the king's dole" should be, unless such ignorance be the result of envy, malice, and all uncharitableness. further, ceremonial magic, even of the low angelic order, may be a sort o

ALEISTER CROWLEY EQUINOX EQ I 1 2

the unconscious training of the brain to an even rhythm better than startling it into the same by a series of shocks. i should like, to to remark that the suggestions in the "herb dangerous"[we hope to publish this essay in no. 2 of "the equinox" ed. for a ritual seem the wrong way round. it seems to me that the eastern methods are very arid, and chiefly valuable as a training of the will, while the ceremonies of the magic of light tune up the soul to that harmony when it is but one step to the crown. the real plan is, then, to train the will into as formidable an engine as possible, and then, at the moment in the ritual when the real work should be done, to fling forth flying that concentrated will "whirling forth with re-echoing roar, so that it may comprehend with 55 invincible will id

ALEISTER CROWLEY EQUINOX EQ I 3 2

ur prayer with fervour, for then it is that you will begin to enflame yourself in praying, and you will see appear an extraordinary and supernatural splendour which will fill the whole apartment, and will surround you with an inexpressible odour, and this alone will console you and comfort your heart so that you shall call for ever happy the day of the lord.42 "during seven days shall you perform the ceremonies without failing therein in any way: namely, the day of the consecration, the three days of the convocation of the good and holy spirits, and the three other days of the convocation of the evil spirits "on the second morning you shall follow the counsels your holy guardian angel shall have given you, and on the third you shall render thanks "and then shall you first be able to put to

ALEX SANDERS THE KING OF THE WITCHES

means of silencing or restraining someone. suppose we are asked to restrain a meddlesome motherin- law. we fashion a doll in wax or plasticine, fasten its lips together with a safety pin, hind its limbs together and have the high priestess breathe life into it as we recite the correct incantations. no harm is wished her, beyond the impulse to keep her mouth shut. q: why must witches be naked for the ceremonies? a: we believe nothing should come between us and our god, that clothes are a form of deception or concealment, and that we must keep nothing from each other. q: then why do you wear a robe or loin-cloth? a: witch law says that the elder of the coven must be apart. in the days when as. many as fifty witches might attend a 123 meeting, it was necesscu:y for the elder to .be easily in

ALICE A BAILEY05 THE LIGHT OF THE SOUL

lanes. it might, therefore, be observed that (for the seeker after truth) incarnation, intense desire and meditation are the three permissible methods, and the only ones to be practised; drugs and words of power or mantric incantations are the tools of black magic and concern the lower powers. the question might here be asked, is it not true that words of power and the use of incense form part of the ceremonies of initiation and therefore are used by initiates and aspirants. certainly, but not in the sense understood here, or for the purpose of developing psychic powers. the masters and their disciples use words of power in order to deal with the non-human existences, to invoke the aid of the angels, and to manipulate the building forces of nature, and they employ herbs and incenses in ord

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ays that `the ancient people of the anglian nation, by which he means the pagan english before their settlement in britain about a.d. 500 `began the year on december 25th, when we now celebrate the birthday of our lord; and he tells us that the night of december 24th-25th `which is the very night now so holy to us was called in their tongue modranecht, that is to say "mother's night" by reason of the ceremonies which in that night-long vigil they performed' he does not mention what those ceremonies were, but it is clear that they were connected with the birth of the sun-god. at the time when the english were converted to christianity in the sixth and seventh centuries the festival of the nativity on december 25th had been already long established in rome as a solemn- 41- from bethlehem to

iced and the scapegoat sent into the wilderness. christ was born into the next sign, pisces the fishes, and it is for this reason that we eat fish on good friday, in commemoration of his coming. tertullian, one of the early church fathers, speaks of jesus christ as the "great fish" and of us, his followers, as the "little fishes" these facts are well known, as the following extract will indicate "the ceremonies of purification by the sprinkling or drenching of the novice with the blood of bulls or rams were widespread, and were to be found in the rites of mithra. by this purification a man was `born again' and the christian expression `washed in the blood of the lamb' is undoubtedly a reflection of this idea, the reference thus being clear in the words of the epistle to the hebrews `it is

ALICE A BAILEY13 PROBLEMS OF HUMANITY

controversy from which the older churches are relatively free, owing to their hierarchical method of government and their centralized authoritarian control. again, how ever, the first efforts to achieve some form of unity and cooperation have recently emerged and may continue to grow. the question arises whether christ would be at home in the churches if he walked again among men. the rituals and the ceremonies, the pomp and the vestments, the candles and the gold and silver, the graded order of popes, cardinals, archbishops, canons and ordinary rectors, pastors and clergy would seemingly have small interest to the simple son of god who when on earth had nowhere to lay his head. there are deeply spiritual men whose lot is cast within the cramping walls of ecclesiasticism; they are many in

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

o are grounded only in the past interpretations. these young men enter upon their religious training and preparation for the ministry with high hopes and vision; they emerge with little hope, not much faith, but with a determination to "make good" and rise to prominence in the church. the question arises whether christ would be at home in the churches if he walked again among men. the rituals and the ceremonies, the pomp and the vestments, the candles and the gold and silver, the graded order of popes, cardinals, archbishops, canons and ordinary rectors, pastors and clergy would seemingly have small interest for the simple son of god, who when on earth had not where to lay his head. the presentation of religious truth in the past has blocked the growth of the religious spirit; theology has

ARADIA GOSPEL OF THE WITCHES

to say the leastremarkable. page 4 for brief explanation i may say that witchcraft is known to its votaries as la vecchia religione, or theold religion, of which diana is the goddess, her daughter aradia(or herodias) the female messiah,and that this little work sets forth how the latter was born, came down to earth, established witchesand witchcraft, and then returned to heaven. with it are given the ceremonies and invocations orincantations to be addressed to dianaand aradia, the exorcism of cain, and the spells of the holy-stone, rue, and verbena, constituting, as the text declares, the regular church-service, so to speak,which is to be chanted or pronounced at the witch-meetings. there are also included the very curi-ous incantations or benedictions of the honey, meal, and salt, or cake

stituting, as the text declares, the regular church-service, so to speak,which is to be chanted or pronounced at the witch-meetings. there are also included the very curi-ous incantations or benedictions of the honey, meal, and salt, or cakes of the witch-supper, which iscuriously classical, and evidently a relic of the roman mysteries.the work could have been extended ad infinitumby adding to it the ceremonies and incantationswhich actually form a part of the scripture of witchcraft, but as these are nearly all or at least ingreat number to be found in my works entitled etruscan-roman remainsand legends offlorence, i have hesitated to compile such a volume before ascertaining whether there is a suffi-ciently large number of the public who would buy such a work.since writing the foregoing

BLAVATSKY H P ANTHROPOGENESIS

the pagans to imitate the jews for the purpose of throwing a slur on the religion of the one, true living god. to this faber says very justly "some have imagined that the gentiles were servile copyists of the israelites, and that each point of similitude was borrowed from the mosaical institutes. but this theory will by no means solve the problem: both because we find the very same resemblance in the ceremonies of nations far different from palestine, as we do in the rites of those who are in its immediate vicinity, and because it seems incredible that all should have borrowed from one which was universally disliked and despised (pagan idol. i, 104* their consecrated pillars (unhewn stones) erected by abraham and jacob were linghi[[vol. 2, page] 473 the elohistic and jehovistic texts. most

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

different ceremony is performed, appropriate for the time of year. once or twice in the year the sabbat date may coincide with a full or new moon. when that happens the esbat normally done on that date gives way to the sabbat. essentially sabbats are looked upon as a time for rejoicing and celebration. no work is done at a sabbat, unless there is some emergency such as a healing. here, then, are the ceremonies for the esbats and the sabbats. esbat rite here is a basic esbat ritual that can be used every week, if you meet that often. for times of the full moon, include the full moon rite (below) where indicated. similarly with the new moon rite. the erecting the temple is performed. priest/ess "once more we meet together, one with another, to share our joy of life and to reaffirm our feeli

patricia and arnold crowther lesson six 1. a coven member wishes to work some love magick at the next circle, which happens to be imbolc. can she do so? if not, why not? when can she do it? 2. at which sabbats are the god and the goddess honored? 3. at the height of the summer, which deity is supreme, to the exclusion of the other? 4. if the sabbat date coincides with a full moon, whereabouts, in the ceremonies, would you perform the full moon rite? 5. which sabbat marks the shift of emphasis from goddess to god? which marks the shift back from god to goddess? 6. is yule one of the four greater sabbats? please read: eight sabbats for witches by janet and stewart farrar recommended supplementary reading: seasonal occult rituals william gray lesson seven 1. briefly, what is meditation? 2. re

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

been accused of murder had apprenticed at a "free school to learn to conjure sixteen years" other supernatural specialists participated in various methods of initiation. zora neale hurston, the anthropologist and novelist, found herself taking part in secret rituals of initiation among hoodoo practitioners in new orleans in the early twentieth century. mary owen, a white folklorist, also detailed the ceremonies of initiation for members of a "voodoo" cult of black conjurers in the late nineteenth century. nevertheless, it appears that most often the secrets of conjuring were passed on from one practitioner to another, between family members, or learned by those who were seen as especially proficient or in possession of unusual talents" eto be strong in de haid f c is the most important cha

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

gly learned, so that they could so aptly discourse upon all subjects that we had good reason to be ashamed of ourselves. these were commanded to lead us up and down the castle, but only into certain places, and if possible, to shorten the time according to our desire. meanwhile the virgin took leave with this consolation, that at supper she page 35 would be with us again, and after that celebrate the ceremonies of the hanging up of the weights, requesting that we would in patience wait till the next day, for on the morrow we must be presented to the king. she having thus departed from us, each of us did what best pleased him. one part viewed the excellent paintings, which they copied out for themselves, and considered also what the wonderful characters might signify. others wanted to occup

ch should never be missing. in the middle was erected a pulpit, very convenient for prayer, in which the duchess kneeled down, and about her we all had to kneel and pray after the virgin, who read out of a book, that this wedding might tend to the honour of god, and our own benefit. afterwards we came into the second chamber, where the first virgin hung up her weight too, and so forward until all the ceremonies were finished. hereupon the duchess again presented her hand to everyone, and departed hence with her virgin. our president stayed yet a while with us. but because it had already been night for two hours, she would no longer detain us. i thought she was glad of our company, yet she bade us good night, and wished us quiet rest, and so departed friendlily, although unwillingly, from u

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

es 1 secret societies, pp294-295. see also dr john coleman's conspirators hierarchy. the story of the committee of 300. 2 the sunday times (december 17th 1995) p1, section 3 3 conspirators hierarchy. the story of the committee of 300. see also who's who of the elite by robert gaylon ross, sr (rie, spicewood, texas, 1995) 4 after 1986, such dire penalties ceased to be spoken by the initiate during the ceremonies and are instead spoken by the worshipful master. what difference that is supposed to make i can't think. purely cosmetic. 5 i highly recommend martin short's, inside the brotherhood (grafton books, london, 1990. this reference is from page 60. 6 secret societies, p282 7 if you know anything about these groups, please contact me. 8 alternative press review (fall, 1994, usa) p53 9 "a

s of the rallies were emphasised by the fact that their high points were reached after dusk and took place in a 'cathedral of light- an open space surrounded by pillars of light coming from electric searchlights pointed upwards to the sky. if a modern ritual magician of the utmost expertise had designed a ritual intended to 'invoke mars' he could not have come up with anything more effective than the ceremonies used at nuremberg" and what applied then, applies now. the esoteric knowledge used by the nazis for the mass hypnosis on the german people, is being used today to expand the global hypnosis on the human race. symbols, words, colours, sounds, and techniques of which the public are not even aware are being used in the media and advertising to hypnotise us. the propaganda ministry of j

DAVID ICKE CHILDREN OF THE MATRIX

) in paris was built on a site of worship to the goddess artemis/diana- el. the reptilian bloodline, the merovingians, worshipped this goddess on that same location and notre dame is covered in reptilian gargoyles. the great cathedral at chartres, not far from paris, was built by the knights templar on a sacred pagan ritual site. it was so important that druids came from all over europe to attend the ceremonies. chartres cathedral, like notre dame, was a centre for worship of the "black madonna- or el, the dragon queen. until the late 18th century, pilgrims to chartres participated in a "christian" ritual that paid homage to el or the black madonna. after praying and taking mass in the cathedral, they would descend through a northern passageway to an ancient subterranean crypt under the ch

of the rallies were emphasised by the fact that their high points were reached after dusk and took place in a 'cathedral of light- an open space surrounded by pillars of light coming from electric searchlights pointed upwards to the sky. if a modern ritual magician of the utmost expertise had designed the ritual intended to 'invoke mars, he could not have come up with anything more effective than the ceremonies used at nuremberg."24 and what applied then, applies now. the esoteric knowledge used by the nazis for mass hypnosis on the german people is being used today to expand the global hypnosis within the human race. symbols, words, colours, sounds, and techniques of which the public are not even aware are being used in the media and in advertising to hypnotise us. the propaganda ministry

DAVID ICKE THE BIGGEST SECRET

aspects of the rallies were emphasised by the fact that their high points werereached after dusk and took place in a cathedral of light- an open space surrounded bypillars of light coming from electric searchlights pointed upwards to the sky. if a modern ritualmagician of the utmost expertise had designed a ritual intended to invoke mars he couldnot have come up with anything more effective than the ceremonies used at nuremberg.and what applied then, applies now, the esoteric knowledge used by the nazis formass hypnosis on the german people, is being used today to expand the globalhypnosis on the human race. symbols, words, colours, sounds and techniques of whichthe public are not even aware, are being used in the media and advertising to hypnotiseus. the propaganda ministry of joseph goe

so-called mother goddess, whoconducts sacrificial rituals at the highest levels of the global brotherhood. arizona wasone of only three women at that level in the world. she has performed rituals for thebritish royal family, as you will see in the chapter, the goddess and the king, and thislady is so high in the satanic hierarchy that even the queen is, apparently, forbidden tospeak to her during the ceremonies. she was genetically bred for this job and hermother is of french noble descent. arizona told me that the reptilians do not appear tobe that psychic, and i guess this has something to do with the lack of a fully formedemotional and spiritual level of being, and so they mind control and programmehumans of particular bloodlines, like her, to perform the rituals and draw in theenergies

in thesatanic hierarchy. this also supports a claim made to me by another recovered slave whosaid she had seen the queen physically beaten by someone above her in satanic rank.pindar, apparently, bears a resemblance to prince charles and arizona says that pindar ischarles real father. she said that the sacrificial victims used in the rituals at glamiscastle are mostly under five years of age and the ceremonies are guarded by members ofscotlands black watch. she also confirmed that lord mountbatten was a paedophileand that the windsors are reptilians in human form. her interview with me was taped, aswere the ones with christine fitzgerald, and copies are now at various addresses. thevideo interview with arizona is available and details are at the back of the book. i stressthat this mother

DIABOLUS

love of a woman8 and was done through incantations of the infernal spirits. as witchcraft survived in medieval times it was said that through the divell the witches were able to effectuate by the power of their master 9. i invoke thee who art in the void air, terrible, invisible, almight god of gods, dealing destruction and making desolate, o thou that hatest i invoke thee, typhon-set, i perform the ceremonies of divination, for i invoke thee by the powerful name in which thou canst not refuse to hear: io erbeth, io pakerbeth, io bolkhoseth, io pathathnax, io soro, io neboutosoualeth, aktiophi, ereskhigal, neboposaleth, abermenthoou, lerthexanax, aemina. the leyden papyrus, editied by f. griffith& herb thompson as set was considered to be friendly unto the shades of the dead, there is per

DION FORTUNE CEREMONIAL MAGIC UNVEILED

ich mathers conducted his organisation he is, i think, upon surer ground, for i found exactly the same problems confronting me when i myself joined it some years after he left. practical teaching from official sources was conspicuous by its absence, and unless one was lucky enough to have a personal friend among its members with a gift of exposition, one was left high and dry. one was put through the ceremonies, given the bare bones of the system in the knowledge lectures and a few commentaries on them called side lectures, for the most part of very inferior quality, and left to one's own devices. the glory had departed in the days when i knew the order, for most of its original members were dead or withdrawn; it had suffered severely during the war, and was manned mainly by widows and gre

ar, and was manned mainly by widows and grey bearded ancients; and the widows of its founders were somewhat in the position of the widow of a certain famous artist when she was asked if meant to carry on her husband's business. the cloak of elijah did not necessarily descend on mrs. elishah. nevertheless, anyone with any psychic perceptions at all could not fail to realise that there was power in the ceremonies and formulae; and anyone who made a study of them also speedily found out that in the system of correspondences taught in the g. d. they had got something of inestimable value. frater perdurabo's book of lies frater perdurabo on the deosai plateaux end of his first himalayan expedition (aleister crowley pictures himself on a donkey in his book of lies 1913) these correspondences whi

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

belief that their recital would secure for the dead an unhindered passage to god in the next world, would enable him to overcome the opposition of all ghostly foes, would endow his body in the tomb with power to resist corruption, and would ensure him a new life in a glorified body in heaven. at a very remote period certain groups of sections or chapters had already become associated with some of the ceremonies which preceded actual burial, and these eventually became a distinct ritual with clearly defined limits. side by side, however, with this ritual there seems to have existed another and larger work, which was divided into an indefinite number of sections or chapters comprising chiefly prayers, and which dealt on a larger scale with the welfare of the departed in the next world, and d

change in forms. while in the period of the pyramid texts the various sections were said or sung by priests, probably assisted by some members of the family of the deceased, the welfare of his soul and body being proclaimed for him as an established fact in the theban version the hymns and prayers to the gods were put into the mouth of the deceased. as none but the great and wealthy could afford the ceremonies which were performed in the early dynasties, economy was probably the chief cause of this change, which had come about at thebes as early as the xiith dynasty. little by little the ritual portions of the book of the dead disappeared, until finally, in the theban version, the only chapters of this class which remain are the xxiind, xxiiird, cvth, and clist.[1] every chapter and praye

flesh to germinate and to save his body from decay.[1] the various forms in which osiris is depicted are too numerous to be described here, but generally speaking he is represented in the form of a mummy wearing a crown and holding in his hands the emblems of sovereignty and power. a very complete series of illustrations of the forms of osiris is given by lanzone in his dizionario, tavv. 258-299. the ceremonies connected with the celebration of the events of the sufferings, the death and the resurrection of osiris occupied a very prominent part in the religious observances of the egyptians, and it seems as if in the month of choiak a representation of [1. compare. naville, todtenbuch, bd. i, bl. 179] p. cxiv them took place in various temples in egypt; the text of a minute description of t

ious observances of the egyptians, and it seems as if in the month of choiak a representation of [1. compare. naville, todtenbuch, bd. i, bl. 179] p. cxiv them took place in various temples in egypt; the text of a minute description of them has been published by m. loret in recueil de travaux, tom. iii, p. 43 ff, and succeeding volumes. a perusal of this work explains the signification of many of the ceremonies connected with the burial of the dead, the use of amulets, and certain parts of the funeral ritual; and the work in this form being of a late date proves that the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (5 of 19 [8/10/2001 11:23:58 am] the doctrine of immortality, gained through the god who was "lord of the heavens and of the earth, of the underw

geographical and mythological places in the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod10.htm (3 of 4 [8/10/2001 11:24:04 am] next: funeral ceremonies. the principal geographical and mythological places in the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod10.htm (4 of 4 [8/10/2001 11:24:04 am] sacred texts egypt index previous next funeral ceremonies. in illustration of the ceremonies which accompanied the burial of the dead the reader will find extracts from different texts printed in the appendix on p. 264 ff. to these may be added an extract from the curious ritual which was in vogue in the vth and vith dynasties, and which commemorated the ceremonies which were performed for the god osiris. it is to be noticed how closely the deceased is identified with osiri

, and say 'i have stablished for thee thy two jaw-bones in thy face which was divided into two parts" the sem priest next makes an offering of grapes (fig. 13, the kher-heb saying "o sem priest, place the grapes upon his mouth and say 'he bringeth to thee the eye of horus, he graspeth it; do thou also grasp it" after an ostrich feather has been offered (fig. 14) by the sem priest, and a number of the ceremonies described above have been repeated, and other animals slaughtered, the kher-heb addresses the sem priest, and says "take the instrument tun-tet[2 (thrice) and open the mouth and the eyes (four times. he then continues "o sem priest, take the iron instrument of anubis, tun-tet (thrice. open the mouth and the two eyes (four times, and say 'i open for thee thy mouth with the iron instr

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

oint the individual with oil to complete the release from uncleanliness. certain foods were also taboo at certain seasons. it was unlawful for a man to eat pork on the thirtieth of ab (july.august, the twenty-seventh of tisri, and other dates. fish, ox flesh, and bread were similarly forbidden on specific dates. a person s luck depended greatly on the observance of these rules. still, even if all the ceremonies were observed, one might still meet with ill fortune on unlucky days. on the festival day of marduk (merodach) a man must not change his clothes, nor put on white garments, nor offer up sacrifices. certain disaster would overcome a king if he drove out in a chariot, or a physician if he laid hands on the sick, or a priest who sat in judgment, for example. on lucky days good fortune

according to another deposition, the idol had four feet, two before and two behind; the one belonging to the order at paris, was said to be a silver head, with two faces and a beard. the novices of the order were told always to regard this idol as their saviour. deodatus jaffet, a knight from the south of france, who had been received at pedenat, deposed that the person who in his case performed the ceremonies of reception, showed him a head or idol, which appeared to have three faces, and said, you must adore this as your saviour, and the saviour of the order of the temple and that he was made to worship the idol, saying, blessed be he who shall save my soul. cettus ragonis, a knight received at rome in a chamber of the palace of the lateran, gave a somewhat similar account. many other w

ause different planets were believed to rule over certain objects and states and invocations, such would be of great potency if delivered under the planets auspices. mars favored wars and strife, venus love, jupiter ambition and intrigue, saturn malediction and death. vestments and symbols proper to the occasion were donned. the furs of the panther, lynx, and cat added their quota of influence to the ceremonies. colors were also observed and suitable ornaments. for operations of vengeance, the robe had to be the hue of leaping flame, or rust and blood, with belt and bracelets of steel, and crown of rue and wormwood. blue, green, and rose were the colors for amorous incantations; black for encompassing death, with belt of lead and wreath of cypress, amid loathsome incense of sulphur and ass

as the key of solomon the king, were ruled by certain planets. the grimoires agreed that the hours of saturn, mars, and venus were good for communion with spirits. the hour of saturn for invoking souls in hell, and the hour of mars for invoking those who have been slain in battle. in fact these hours and seasons were ruled by the laws of astrology. in the preparation of the instruments employed, the ceremonies of purifying and consecrating were carefully observed. a brush, an aspergillum, was used to sprinkle a mixture of mint, marjoram, and rosemary. for fumigation, a chafing dish would be filled with freshly kindled coal and perfumed with aloe-wood or mace, benzoin, or storax. the experiment of holding converse with spirits, i.e, necromancy, was often made in the day and hour of mercury

thern china.and some the local dialect; but though the speech proceeds from the mouth of the man, what is said does not appear to come from him. the outward appearance and manner is also changed. in fu-show there is a class of persons who collect in large numbers and make use of incense, pictures, candles, and lamps to establish what are called incense tables. taoist priests are engaged to attend the ceremonies, and they also make use of mediums. the taoist writes a hand, stands like a graven image, thus signifying his willingness to have the demon come and take possession of him. afterward, the charm is burned and the demon spirit is worshipped and invoked, the priest, in the meanwhile going on with his chanting. after a while the medium spirit has descended, and asks what is wanted of hi

f hades. indeed, many of the religious mysteries typified the descent of man into hell and his return to earth, based on the corn mother legend of the resurrection of the wheat plant. initiation into the higher branches of mysticism, magic, and theosophy is largely symbolic and is to be taken as implying a preparation for the higher life and the regeneration of the soul. typical of such rites are the ceremonies for initiation and advancement of freemasons. the great religions instituted initiation rituals, such as the baptism and laying on of hands in christianity, and the circumcision and bar mitzvah in judaism. the ordeal rituals of initiation into freemasonry echo older ceremonies symbolizing the mysteries of birth, pain, death, and the life of the soul. many trades also have traditiona

eve it was chiefly the latter. for brief explanation i may say that witchcraft is known to its votaries as la vecchia religione, or the old religion, of which diana is the goddess, her daughter aradia (or herodias) the female messiah, and that this little work sets forth how the latter was born, came down to earth, established witches and witchcraft, and then returned to heaven. with it are given the ceremonies and invocations or incantations to be addressed to diana and aradia, the exorcism of cain, and the spells of the holy-stone, rue, and verbena, constituting, as the text declares, the regular church service, so to speak, which is to be chanted or pronounced at the witch meetings. there are also included italy encyclopedia of occultism& parapsychology. 5th ed. 812 the very curious inc

, unless one might say, that perhaps they do it out of pride, or a natural aversion they have to the female sex, subject to so many infirmities. lapland encyclopedia of occultism& parapsychology. 5th ed. 892 the magic drum for the purposes of augury or divination, the lapps employed a magic drum, which, indeed, was in use among several arctic peoples. writing in 1827, de capell brooke states that the ceremonies connected with this instrument had almost quite disappeared at that date. the encroachments of lutheranism had been long threatening the existence of the native shamanism. in 1671 the lapp drum was formally banned by swedish law, and several magicians were apprehended and their instruments burned. but before that date the religion the drum represented was in full vigor. the lapps ca

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

masonic order, founded partially in reaction to the papal bull of pope clement xii on april 24, 1738, which condemned freemasonry. immediately after their establishment, they departed from masonic tradition by admitting females to membership and to all the offices, except that of grand master, which was for life. they did, however, create a new office of grand mistress, elected every six months. the ceremonies were a unique variation on masonic ritual, which probably gave rise to rumors of its worshipping a dog. the candidate for admission did not knock, but had to scratch at the door, and, being purposely kept waiting, was obliged to bark like a dog. on being admitted into the lodge, he had a collar placed round his neck, to which a chain was attached. he was blindfolded and led nine tim

e clock, from which they were taken, so may my soul never return to heaven! since few of the children had any marks on their fingers to show where they had been cut, another difficulty arose in verifying their statement. but here again the story was helped by a girl who had hurt her finger, and who declared that because she would not stretch out her finger, the devil in anger had wounded it. when the ceremonies were completed, the witches sat down at the table, those whom the devil esteemed most being placed nearest to him, but the children were made to stand at the door, where he himself gave them meat and drink. the food with which the visitors to blockula were regaled consisted of broth, with coleworts and bacon in it, oatmeal bread spread with butter, milk and cheese. they said that th

ru consulted the oracles on the future by inspecting the entrails of animals, the flight of birds, the observation of oil in water, the secret of anu, bel, and ea, the tablet of the gods, the sachet of leather of the oracles of the heavens and earth, the wand of cedar dear to the great gods. these priests of baru and asipu wore clothing peculiar to their rank, which they changed frequently during the ceremonies in which they took part. in ancient tablets we find kings making frequent inquiries about the future through these priestly castes: in a tablet of sippar, we find treated the royal sennachrib seeking through the baru the causes of his father s violent death. the asipu were exorcists, who removed taboos and laid ghosts. an asipu s functions are set forth in the following incantatory

es, these depositories of infernal spirits, and continued in this sort of prayer with hideous grimaces and writhings, uttering inarticulate sounds, which filled all present with fear and terror, till he came out of that diabolical trance and told those standing around the lies and fabrications which the spirit had imparted to him or which he had invented himself. when human beings were sacrificed the ceremonies were multiplied, and the assistants of the high priest stretched the victim out upon a large stone, bareing his breast, which they tore open with a great stone knife, while the body writhed in fearful convulsions and they laid the heart bare, ripping it out, and with it the soul, which the devil took, while they carried the heart to the high priest that he might offer it to the idol

ure, either of wood or metal, while others described it as painted black and white. according to another deposition, the idol had four feet. the one belonging to the order at paris was said to be a silver head with two faces and a beard. the novices of the order were told to regard this idol as their savior. deodatus jaffet, a knight from the south of france, deposed that the person who performed the ceremonies of reception showed him a head or idol. it appeared to have three faces. the person from the ceremonies said, you must adore this as your savior, and the savior of the order of the temple, and then jaffet was made to worship the idol, saying, blessed be he who shall save my soul. cettus ragonis, a knight received at rome in a chamber of the palace of the lateran, gave a somewhat sim

tois, directed at first against loose women, but afterwards against citizens, magistrates, knights, and especially the wealthy. the procedures against the accused had almost always for their basis some accusation of sorcery (i.e, malevolent magic. most of the unhappy creatures confessed to having attended the witch s sabbat, and the strange revelations wrung from them by torture gave some idea of the ceremonies that, according to the popular tradition, were enacted in the lurid festivals presided over by satan. the following are some extracts from the judgment pronounced at arras in 1460 upon five women, a painter, a poet nicknamed an abbe of little sense and aged about seventy, and several others, who all perished in the flames kindled by barbarous ignorance and fed by a cruel superstitio

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

cal philosophy.5 his impressive description of the ascent of an all-powerful magus through the three worlds is reminiscent of the ascents and descents of the magus man of the pimander.6 book iii. ceremonial or religious magic in this book, agrippa rises to yet higher flights, for it is concerned "with that part of magic which teaches us to seek and know the laws of religions, and how by following the ceremonies of religion to form our spirit and thought to know the truth. it is 1 ibid, i i, 59; ed. cit, pp. 244-5. 2 ibid, i i, 55; ed. cit, p. 239. 3 "et mercurius in tractatu quern de communi inscripsit, inquit, totum quod est in mundo, aut crescendo, aut decrescendo movetur. quod autem movetur, id propterea vivit& cum omnia moveantur, etiam terra, maxime mom generativo& alterativo, ipsa qu

FREEMASON BLUEBOOK

the book of constitutions should be placed in front of the grand master. when the grand master, or the deputy, joins a lodge procession, he should be placed immediately in front of the master and wardens, and two deacons and a sword bearer should be appointed to attend him: a grand warden should be assigned the sarne position and be attended by two deacons: but if such grand officer has charge of the ceremonies, he should be posted immediately in the rear of the master. these forms of processions may be used by the grand, or a subordinate lodge, on all public occasions, for which a form is not specially laid down. it should be remembered, that all masonic processions are under the strict discipline of the lodge room, and, therefore, no one should enter or leave onc without permission of th

er lines may be formed in the rear of the first. the mourners take their places inside the circle at the foot of the grave, and the bearers on each side of it: the deacons cross their rods over the head and the stewards over the foot, and retain their places throughout the service. if the body is to be placed in a tomb, the coffin should be deposited a little in front of it and remain there until the ceremonies are finished: and the brethren form around the coffin in the same manner as around the grave. the custom of burying a brother with masonic honors is ancient, but it has not been ascertained when it originated: the early constitutions do not mention it, but in 1742 a caricature of a masonic funeral procession was published, and in 1754 aregulation was adopted restraining the custom

FREEMASONS SATANISM AND SYMBOLISM

gram explanation, below. the masonic ring symbol is just a disguised pentagram with both the "good" and "evil" stars represented. thoth "the first hermes was the intelligence or word of god. moved with compassion for a race living without law. god sent to man osiris and isis, accompanied by thoth, the incarnation or terrestrial repetition of the first hermes; who taught men the arts, science, and the ceremonies of religion; and then ascended to heaven or the moon [pike, morals and dogma, p. 255, 17th degree, knights of the east and west; emphasis was in the original. helena petrovna blavatsky was founder of the house of theosophy. her books were all written by her demonic guiding spirits in a form that is called automatic writing. these writings tie thoth together nicely. hermes, the god o

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

and undefinable god had been raised. the children of mother earth met in the open air, without the precincts of any man-made shrine, and under the aerial canopy of heaven, acknowledged the bounties of the great deity and their dependence upon her gifts. she was a beneficent and all-wise god, a tender and loving parent--a mother, who demanded no bleeding sacrifice to reconcile her to her children. the ceremonies observed at these festive seasons consisted for the most part in merry-making and in general thanksgiving, in which the gratitude of the worshippers found expression in song and dance, and in invocations to their deity for a return or continuance of her gifts. subsequently, through the awe and reverence inspired by the mysteries involved in birth and life, the adoration of the creat

paradise- adam, eve, the serpent; or when he speaks of three persons, namely, cain, abel, seth, and again of three others, shem, ham, japheth; or when he mentions three patriarchs--abraham, isaac, jacob; or when he speaks of three days before the sun, etc" the same writer says that their entire system is derived from the ancients; that, antecedent to the eleusinian mysteries, were enacted by them the ceremonies connected with the worship of the great mother.[86 [86] hippolytus, refutation of all heresies, book v, ch. 15. we have observed that through some process not thoroughly understood at the present time, the adherents of the older faith had succeeded in reinstating their deity. the powers of nature had come to be represented by typhon seth. it was the god of death and of life, of dest

a triad which was closely connected with the sun. these gods were called chuquilla, catuilla, and intyllapa. they say that as their ancestors journeyed from a remote country to the northwest they bore the image of their god in a coifer or box made of reeds. to the four priests who had charge of this box or ark he communicated his oracles and directions. he not only gave them laws but taught them the ceremonies and sacrifices which they were to observe "and even as the pillar of cloud and fire conducted the israelites in their passage through the wilderness, so this spanish devil gave them notice when to advance forward, and when to stay"[94 [94] faber, pagan idolatry, book i, ch. v. according to marsden, the new zealanders believe that three gods created the first man, and that the first

ving the change it gradually underwent during later ages, and the grossness of the ideas which became connected with it as compared with an earlier age when mankind "had no temples, but worshipped in the open air, on the tops of mountains" in another portion of this work we have observed that in the rites connected with the worship of cybele (light or wisdom, although phallic symbols were in use, the ceremonies were absolutely pure, and that throughout all the earlier ages her worship remained free from the abominations which characterized the worship of later times. at what time in the history of the human race the organs of generation first began to appear as emblems of the deity is not known. within the earliest cave temples, those hewn from the solid rock, sculptured representations of

me of solon, law-giver of athens, there were twenty temples in the various cities of greece dedicated to venus the courtesan, within which were practiced, in the name of religion, the most infamous rites and the most shameless self-abandonment; and that throughout europe, down to a late period in the history of the race, religious festivals were celebrated at certain seasons of the year, at which the ceremonies performed in honor of the god of fornication were of the grossest nature, and at which the bacchanalian orgies were only equalled by those practiced in the religious temples of babylon. it is impossible longer to conceal the fact that passion, symbolized by a serpent, an upright stone, and by the male and female organs of generation, the male appearing as the "giver of life" the fem

hmins for the beauty of their persons, and were trained to every elegant accomplishment that could render them attractive and which would insure success in the profession which they exercised at once for the pleasure and profit of the priesthood. they were never allowed to desert the temple; and the offspring of their promiscuous embraces were, if males, consecrated to the service of the deity in the ceremonies of this worship, and, if females, educated in the profession of their mothers.[106 [106] maurice, indian antiquities, vol. i. that prostitution was a religious observance, which was practiced in eastern temples, cannot in the face of accessible facts be doubted. regarding this subject, inman says "to us it is inconceivable, that the indulgence of passion could be associated with rel

of sabaoth" which astronomically means god of the stars and constellations, and astrologically the creator or producer of the multitudes. of this god, ieue, i h s, the author of anacalypsis says that he was the son of the celestial virgin, which she carries in her arms; the horus, lux, of the egyptians, the lux of st. john "it is from this infant that jesus took his origin; or at least it is from the ceremonies and worship of this infant that this religion came to be corrupted into what we have of it. this infant is the seed of the woman who, according to genesis, was to bruise the head of the serpent, which, in return, was to bruise his foot or heel, or the foot or heel of her seed as the figure of the hindoo crishna proves. from the traditionary stories of this god iao, which was figured

european horizon" and the "8th of september, when virgo emerges from the sun's rays, is held sacred as the nativity of the queen of heaven" of the mid-winter festival, bede says "the pagans of these isles began their year on the eighth of the kalends of january, which is now our christmas day. the night before that (24th dec. eve) was called by them the medre-nak, or night of mothers, because of the ceremonies which were performed on that night"[132 [132] rivers of life, vol. i, p. 430. among christians as among pagans the christmas season was in honor of "returning light" the vernal equinox of "growing light" and st. john's day of "perfected light" in england, among pagan saxons, the midwinter festival lasted twelve days, during which time light, fire, the sun, huge stones and other simi

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

poverty by legacies from his. scottish. relatives, he couldwriteinearnest-muchforthejournals, including waite's unknown world,butlittle66a.e.waite-magicianofmanyparts_more plain'(thingsnearandfar,p. 137. perhaps he found the 'process' in waite'sbookofblackmagicof 1898, for waite might. almost have had machen inmindwhenhe wrote:it would, however, be unsafe to affirm that all persons making use of the ceremonies in the rituals would fail to obtain results. perhaps in the majority of cases most of such experiments made in the past were attendedwithresults of a kind. to enter the path of hallucination is likely to insure hallucination, and in the presence of hypnotic and clairvoyant factsitwould be absurd to suppose that the seering processes of ancientmagic-whicharemany-didnot produce seersh

gentleman of good position (d) an englishman holding some official appointment under this government;(e)a fewwhomight have belonged to a class inferior to the tradesmen so far as their appearance goes;(f)various representatives of the genevan government.ihad throughout especial marks of kindness&consideration from all thosewhowere evidently the better placed of the gathering (diary, 3 march 1903).the ceremonies themselves impressed him greatly, and he returned to england well pleased. early in may, waite learned that he was to be granted jurisdiction .overthe rite in 'england&the colonies, and in may1907he wasreceived(by correspondence-he never again visited geneva) into the additional degrees of profts andgrand profts; buthe made no attempt to di,sseminate the rite never worked the grades

GILBERT THE MAGICAL MASON

rses, persis.6.sun follower or courier of the helio-choreutes, heliodromus. sun,resemblances of freemasonry to mithra 2537. father, pater, pater sacrorum.and the seniors of these last were named patres patrorum. the sculptures show that members of these grades wore special dresses and masks or headgear to represent these animal forms, etc, at least,thecelebrant certainly wore a special costume at the ceremonies. jerome describes the destruction by christians of a set of figures representing these grades (epist. cvii) inscriptions also name the ceremonies as hiero255 coracica, leontiaca, persica, heliaca, and patrica. augustine noted that he had heard that 'some members flap their wings like birds, imitate the cries of ravens, and others growl like lions; his remarks are all intended to be

they seem to correspond to grade lodge officers. some classics asserted that the first three grades of raven, occultist and soldier conferred initiation indeed, but not participation in the sacred wisdom; they were like the christian catechumens, and that no members under the grade of 'leo' were able to obtain the true secrets and becomemetechontes,perfected ones. there is no doubt that in one of the ceremonies there was either a real tauroctony or a symbolical slaying of a bull,butitis uncertain when this took place.itmay be that the mithra worship of ancient persia had only a priesthood and no secret grades, which were only developed after the mithraic cult had been established in europe. it may also be remarked that, amid the hundreds of sculptures and inscriptions that have been descri

father of all, and when achieved it was impossible and futile to discover him to ordinary men' he added:'thatthe human body is the sepulchre of the soul, and that the soul is being punished in this bodily life' isocrates, 340b.c.,in his panegyrics wrote 'demeter, who came to our country, bestowed two priceless gifts: the art of cultivating the earth, which enabled us to leavethe savagestate, and the ceremonies of the mysteries which bring to the initated the sweetest consolation at death and the hope of eternity' cicero, 50b.c.,de legibusii, 14, addressing atticus, said 'amid all of excellent and divine your athens has produced and diffused among men, nothing is more excellent than the mysteries which exalt us from a savage state to true humanity; they initiate us into the true principles

festivals were the adoneia, aphrodisia, daphnephoria, and thesmophoria. in harwood's antiquities of greece details are given of two hundred others. it appears to be now impossible to decide what were the chief teachings received by an epopt in the greater mysteries, the secrets have been too well kept; but we must remember that death was the certain punishment for any revelation. we are told that the ceremonies were comprised ofdromena255actions;deiknumena -scenes; andlegomena -recitations. all these must have been used to illustrate some subject, reveal some hidden knowledge, or teach some doctrine. the institution was national, was legal, was highly esteemed, was suitable only for the best of the people, and was notable for its good effects even upon the cultured and moral minority. sure

e perform a great and good work. apart from the possession of valuable religious dogmas, the epopts must have felt themselves bound together by a most solemn tie of friendship. men who have suffered and then286themagical masonsucceeded together have an intimate link which is not easily broken. although the demonstrable points of resemblance in matters of detail between the rites of the mysteries, the ceremonies of the freemasons, and the ritual of the rosicru255 cians, may be but few, yet we all feel that there is a mystic tie, and a magical chain of union between these great benevolent institutions.[reprinted from s.r.i.a.,transactionsof themetropolitancollege(1909),pp.56-70.]26. a recent spiritual developmenttherituals of many fraternities of mystics speak of time as past, present and fu

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

life. by 1885 westcott was eager to breathe new life into the rite and inserted a letter in the kneph (vol. 5, no. 41, february 1885, p. 10) lamenting the fact that, for some unknown cause the lodges do not now carry on the working. he suggested that there should be an annual meeting, an assemblage of the whole order, in london or in some central situation, in order to receive candidates, and use the ceremonies. it would, he felt, be a great misfortune to let the order lapse into obscurity. he continued to press yarker in the same vein, and when mackenzie was dying, in june 1886, westcott wrote to yarker (17 june 1886, offering to act as grand secretary and make an effort to revive the order of swedenborg, of which i have some years been a warden. at this time he was, by a curious coincide

were written in a cipher derived from trithemius s polycraphiae, and westcott soon translated them, making use of the blank versos of swedenborgian rite summonses. they are better known as the cipher manuscripts that led to the fiction of german adepts and to the undisputed fact of the hermetic order of the golden dawn that westcott unleashed upon the world in 1888. in their fully developed form the ceremonies of the order make full and effective use of a temple filled with symbolic representations. it is an ironic twist of fate that westcott s enthusiasm for an obscure, utterly forgotten, yet wholly respectable masonic rite led by chance to his creation of a magical order more widely written about, more widely imitated, and more widely condemned than any other. it is an irony that beswic

GLOBAL FREEMASONRY

in broad terms; they express praise and sympathy for the pharaohs who governed that cruel system. in another article from mimar sinan magazine it is stated: the basic duty of the pharaoh was to find light. to exalt hidden light in a much more vivid and powerful way .as we masons are trying to construct the temple of solomon, so did the ancient egyptians try to build ehram, or the house of light. the ceremonies performed in the temples of ancient egypt were divided into several degrees. these degrees had two sections, small and great. the small degree was divided into one, two and three; after these the great degrees began.64 it can be seen from this that the "light" which the pharaohs of ancient egypt and masons search for is the same. this can also be interpreted as suggesting that mason

symbols and legends, that stretch back to the first ages of history. everywhere in masonic lodges, and frequently in masonic publications, drawings of pyramids and sphinxes and hieroglyphs can be found. in an article in mimar sinan magazine, about the ancient sources of masonry, it states: if we choose ancient egypt as the "most ancient" i don't think we will be mistaken. moreover, the fact that the ceremonies, degrees and philosophy found in ancient egypt are most similar to those in masonry draws our attention there first.66 again, an article in mimar sinan entitled "the social origins and aims of freemasonry" says: kh materialism revisited modern masonry preserved ancient egyptian philosophy and uses symbols to give it expression. in the above photograph of a lodge, the pharaoh's image

commensurate with a world-view such a religion will unite human beings in the universe. this is masonry. this religion will be passed from heart to heart. the temples of this religion will be temples of humanity. among the hymns sung in this temple may be beethoven's 9th symphony, the most noble musical composition that ever sprang from the human spirit. instead of the meat and blood of a bull in the ceremonies of mithras, we celebrate this birth by eating bread and drinking red wine. here we unite in a common faith that has the character of a communion. in a new year, i want to baptize this holy struggle of ours and bring it to an end: eat one more piece of bread, brothers, you are the missionaries of this religion, let those saints who share this bread be friends. brothers, to be blood b

GNOSTIC HANDBOOK

the darkness and strange ordeals of all initiations, under the deal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at receptions of all secret societies, there are found indications of a doctrine which is everywhere the same and everywhere carefully concealed. the key of all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and kings. transcendental magic, eliphas levi. gnosticism and other ways of knowing i

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

the darkness and strange ordeals of all initiations, under the deal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at reception of all secret societies, there are found gnostic theurgy page 12 indications of a doctrine which is everywhere the same and everywhere carefully concealed. occult philosophy has been the nurse or godmother of all intellectual forces, the key to all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the educa

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

is accident, to which they were continually liable, our provident forefathers always kept a shrew-ash at hand, which, when once medicated, would maintain its virtue for ever. a shreiv-ash was made thus^ into the body of the tree a deep hole was bored with an auger, and a poor devoted shrewmouse tvas thrust in alive and plugged in, no doubt with several quaint incantations long since forgotten. as the ceremonies necessary for such a consecration are no longer undei'stood, all succession is at an end, and no such ti-ee is known to subsist in the manor or hundred. as to that on the area, the late vicar stubbed and burnt it when he was waywarden, regardless of the remonstrances of the bystanders, who interceded in vain for its preservation (see suppl. 1 bob. plot's nat. hist, of staffordshire

HAMIL THE ROSICRUCIAN SEER

, or chose to disregard his guardian spirit's warning, for on21march1864 he was initiated into freemasonry in the british lodgeno.8,then meeting at the freemason's tavern,greatqueen-street,london.heappears to have taken a liking to the ritualofthe craft for as soon as hehadtaken thethirddegree,ofmastermason, he became a memberofthe emulation lodgeofimprovement.thisis a lodgeofinstruction at which the ceremonies and thecatechi255tical lecturesofthe craft (in which the ceremonies, symbols and emblemsofthe craft are explained and moralized upon) are rehearsed, the ultimate goal being the ability torenderthemby heart and without error. his progress in british lodge no. 8lntroduaionisgave his evidence to the london dialectical society in 1869 he had amassed thirty manuscript volumes containing

of thine unworthy servant, that being filled with divine virtue and influence by thy command 0 most holy goditmay show forth its virtue and power to thy praise and glory through jesus christ our lord, amen (thensay)i bless and consecrate this crystal in the name of the father, and of the son, and of the holy ghost.inconsecrating all the instruments &c necessary in thisart,the invocant must repeat the ceremonies &c while placing his hands upon the different articles with his face turned towards the east, having done that, he may then place before the circle the table with the crystal thereon together with a candlestick containing a wax-candle on each side. all being ready the invocant and his companions (if any) may enter the circle in the day and hour of mercury (the moon increasing) and c

HEAVEN HELL

upper egypt; but the kings of the xivth dynasty reigned at xo s, in the delta, and many of them were contemporaries of the kings in upper egypt. the kings of the xvth and xvith dynasties were hyksos, or "shepherd kings" and their rule was overthrown by seqenen-ra, iii, a king of the xviith dynasty, and a theban, probably about b.c. 1800. in the interval between the xiith and the xviiith dynasties the ceremonies connected with the worship of the gods in their temples, and the funerals of kings and officials, lost the magnificence which had characterized them under the xiith dynasty, and the building of pyramids and the making of rock-hewn tombs ceased for a period of some hundreds of years. with the rise to power of the theban kings, who formed the xviiith dynasty, a marvellous development

e "shepherd's pipes" of the forty-five tombs in this valley (strabo mentions forty only, the oldest royal tomb appears to be that of thothmes i, and the most recent that of rameses xii, of the xxth dynasty. these tombs vary greatly in details, just as they do in size and in the arrangement and number of their chambers, but it seems that each tomb was intended to represent the underworld, and that the ceremonies, p. 22 which were performed in it as. the mummy was taken from the entrance to the last chamber in which it was to rest, were highly symbolical, and that the progress of the body through the tomb was, so far as it was possible, made to resemble that of the sun-god through the hours of the night in the other world. the religious texts with which the walls of the royal tombs are decor

ti i, and it is not easy to explain this fact until we remember the important position which it makes osiris to hold in the other world. that the book is formed of very ancient materials is evident from the last sections, which certainly contain magical texts and pictures specially prepared with the object of making the sun to rise, and there is little doubt that the latter are representations of the ceremonies which the, primitive egyptians actually, performed to produce that most desirable effect. the earlier sections of the book are, full of magical ideas, but scattered among them are expressions of beliefs which, it seems, must belong to a later period of civilization, and passages which impress the reader p. 25 with the idea that they were composed by men who believed that the righteo

HEPTAMERON

itioners should not be granted- august w. alexander, amicus curiae. page, 1 heptameron: or, magical elements of peter de abano, philosopher in the former book, which is the fourth book of agrippa, it is sufficiently spoken concerning magical ceremonies, and initiations. but because he seemeth to have written to the learned, and well-experienced in this art; because he doth not specially treat of the ceremonies, but rather speaketh of them in general, it was therefore thought good to adde hereunto the magical elements of peter de abano: that those who are hitherto ignorant, and have not tasted of magical superstitions, may have them in readiness, how they may exercise themselves therein. for we see in this book, as it were a certain introduction of magical vanity; and, as if they were in p

ISIS UNVEILED

ncient creeds been speedily obliterated, it would have been found impossible to preach the christian religion as a new dispensation, or the direct bevelation from god the father, through god the son, and under the influence of god the holy ghost. as a political exigence the fathers had to gratify the wishes of their rich convctts instituted even the festivals of pan. they went so far as to accept the ceremonies hitherto celebrated by tbe pagan world in honor of the god of the gardmt, in all their primitive nncerity^ it was time to sever the connexion. either the pagan worship and the neo- putonic theurgy, with all ceremonial of magic, must be crushed out for- ever, or the christians become neo-platonists. the fierce polemics and single-handed battles between irenaeus and the gnostics are t

ustice herself "any per- son aeddenially guilty of homicide, or of any crime, or convicted of wuchcrajl, was excluded from the eleusinian mysteries" and so were thc^ from all others. this law, mentioned by all writers on the aadent initiation, speaks for itself. the claim of augustine* that all the exfja- nations given by the neo-platonists were invented by themselves, is ab- surd. for nearly all the ceremonies in their true and successive order are given by plato himself, in a more or less covered way. the mysteries are os old as the world, and one well versed in the esoteric mythologies of various nations can trace them back to the days of the ante-vedic period in india. a condition of the strictest virtue and purity is required from the vaiu, or candidate, in india before he can become

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

rts of our book. mystic rites, and the symbolical lights, which mean the divinity of fire, abound at candlemas-day (february 2d, or the feast of the purification; in the torches borne at weddings, and in the typical flame-brandishing at marriage over almost all the world; in the illuminations at feasts; in the lights on, and set about, the christian altar; at the festival of the holy nativity; in the ceremonies at preliminary espousals; in the bale, or baal, fires on the summits of the mountains; in the watchlights, or votive sanctuary-lights, in the hermitage in the lowest valley; in the chapelle ardente in the romish funereal observances, with its abundance of silent, touching lights around the splendid catafalque, or twinkling, pale and ineffectual, singly at the side of the death-bed i

KETAB E SIYAH

e and mutter worthless words framed in dead languages. make elaborate gestures and concentrate all your focus. doing such things will summon only your own fantasies; i am not to be found here. beware the vast powers of the mind; you are being deceived by your own imagination. 10. i am pure fire. i consume all falsehood in my path and i know no fear. 11. i am not to be sought in arcane rituals and the ceremonies of deluded charlatans. i am answerable to no commands or formulae, for i am power itself. 12. neither pray to me, for those who pray i hold in the highest contempt. pray not, rather act, and you will be rewarded. 13. my power can neither be contained nor compelled. i act as i will for my own purposes, and those who would seek to bind me in service i will surely destroy. i am your ma

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

can use for the uplifting of the world. we no longer ask: gwhat is the great work? we see gthat it is nothing less than a concerted effort to carry out the duty that is laid upon us, as those who possess the light, to spread that light abroad through the world, and actually to become fellow-labourers with t.g.a.o.t.u. in his great plan for the evolution of our brn h. the detailed explanations of the ceremonies are profoundly interesting and illuminative, and i commend them very heartily to all true freemasons. our v. e. e. i. e. e. brother has added a heavy debt of gratitude by this book to the many we already owe him. let us be honest debtors. adyar annie besant december 25, 1925 author fs preface the masonic fellowship differs from all other societies in that candidates for membership h

he mysteries of egypt. i am quite aware that this is a startling statement; i can only say that it is literally true. no mistake is possible; coincidence will not serve as an explan-ation. the placing of the three chief officers is unusual; the symbols are significant and distinctive, and their combination is peculiar; yet they all belonged to ancient egypt, and i knew them well there. almost all the ceremonies are unchanged; there are only a few differences in minor points. the s c ps taken, the k c s given- all have a symbolical meaning which i distinctly remember. 4. egyptian evidences 5. knowing these facts to be so from my own experience, i set to work to collect ordinary physical-plane corroborative evidence for them from such books as were within my reach, and found even more than i

lodge make itself a model lodge, thoroughly efficient in its working, so that when anyone visits it he may be impressed by the good work done and by the strength of its magnetic atmosphere, and may thereby be induced to share in this vast undertaking. our members must also be able, when they in turn visit other lodges, to explain our method of working, and show how, from the occult point of view, the ceremonies should be performed. above all, they must carry with them everywhere the strong magnetism of a completely harmonious centre, the potent radiation of brotherly love. 88. to us also, as to the ancient egyptians, the lodge should be holy ground, consecrated and set apart for masonic work, never to be used for any secular purpose. it should have an atmosphere of its own, just as have th

owever, for the careful orienta-tion of the lodge is magnetic. there is a constant flow of force in both directions between the equator and each of the poles of the earth, and there is also a current flowing at right angles to that, moving round the earth in the direction of its motion. both of these currents are utilized in the working of the lodge, as will be explained when we come to deal with the ceremonies. the world at large does not recognize the presence of these forces, which are not of the same order as those which influence a common steel or iron magnet, but there are some people who are sensitive to them to such an extent that they cannot sleep comfortably if they lie across them. some of these people sleep best with the head to the north, others with the head to the south. amo

uld come only to one who had his emotions under control and sufficiently purified to reflect and serve the higher self. that being done, the smooth ashlar was to be perfected until it was ready to be used as a living stone in the temple of t.g.a.o.t.u, fit to form part of the heavenly man of the future. 296. chapter iv 297. preliminary ceremonies 298. the co-masonic ritual 299. in commenting upon the ceremonies of freemasonry i shall take those of co-masonry as the basis of my disquisition, because they have been arranged largely with a view to their effect on planes other than the physical. the workings there described were prepared with the aid of several of the best existing rituals and in consultation with experienced brn. they will be found to embody some of the best points of these r

l progress in the evolution of consciousness. if he is trying to attain a better emotional and mental condition, the incense will offer him a strengthening current of vibration which will help very much in combing out the tangle and producing calm and steadiness. 332. we sometimes find that there is much prejudice against the use of incense, because it is supposed to be connected exclusively with the ceremonies of the roman church, for it is only there and in some of the higher anglican churches that western people ever see it. those who have travelled in the east, or are interested in the study of other faiths, know that practically all the religions of the world use incense in one form or another. it appears in the temples of the hindus, the zoroastrians, the jains, and in the shinto of

e of the higher anglican churches that western people ever see it. those who have travelled in the east, or are interested in the study of other faiths, know that practically all the religions of the world use incense in one form or another. it appears in the temples of the hindus, the zoroastrians, the jains, and in the shinto of china and japan. it was used in greece, in rome, in persia, and in the ceremonies of mithra. all these people, including the roman catholics, avail themselves of it because they know it to be a useful thing; why then should not we? 333. for a time in england there was a very strong puritan wave, shortly after the reformation, which led to the murder of king charles, to the commonwealth and to cromwell fs rule. true, there was a reaction at the time of the restora

that he may become a perfect channel for the distribution of spiritual forces. precisely the same thing on a much smaller scale is being done by every human being who wishes well to his fellow-man. being developed somewhat above the average, he is able to receive and to profit by some at least of these forces, and he assuredly pours them out again on lower levels in good-will and kindly feeling. the ceremonies of all great religions aim at producing such results on a larger scale by some sort of common action. in the science of the sacraments i have explained the mechanism of this common action as far as the great christian services are concerned; and the ceremonies of freemasonry attain a similar object, though in a different way. 351. the christian service begins by building a great tho

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

schools of other neighbouring lands, and its purpose is still to serve as a gateway to the true mysteries of the great white lodge. it offers to its initiates far more than a mere moralization upon building tools, and yet it is founded upon the purest principles of piety and virtue, for without the practice of morality and the living of the ethical life no true spiritual progress is possible. 35. the ceremonies of freemasonry (those at least of its higher degrees) are dramatizations, as it were, of sections of the invisible worlds, through which the candidate must pass after death in the ordinary course of nature- which also he must enter in full consciousness during the rites of initiation into those true mysteries of which masonry is a reflection. each degree relates to a different plane

ion of the holy eucharist, and of other services of the church, and that it is attained by the invocation of an angel to build a spiritual temple in the inner worlds with the aid of the forces generated by the love and devotion of the people, and the charging of that temple with the enormous power called down at the consecration of the sacred elements. a somewhat similar result is achieved during the ceremonies performed by the masonic lodge, although the plan is not exactly the same, being indeed far older; and each of our rituals, when properly carried out, likewise builds a temple in the inner worlds, through which the spiritual power called down at the initiation of the candidate is stored and radiated. thus masonry is seen, in the sacramental sense as well as the mystical, to be an ar

s remained(*op. cit, pp. 119 and 132, and the story of atlantis, by scott elliott) it was during the dominance of that empire that the three pyramids were built in accordance with the astronomical and mathematical lore of the atlantean priests(*see the hidden life in freemasonry, p. 229) and it is to this age also that we look for the origin of those mysteries which have been handed down to us in the ceremonies of freemasonry. even then the ceremonies were ancient, and we must search a still more remote past for their ultimate source. in the great catastrophe of 75,025 b.c. the whole land of egypt was flooded, and nothing remained of all its glory save the three pyramids rising above the waters(*man: whence, how and whither, pp. 242 and 283) after this, when the swamps had become habitable

on for it. this teaching was, however, given to the initiates of the mysteries under solemn and binding pledges of secrecy; and the results of certain lines of action in the world after death were shown in elaborate detail. the essential outline of this secret instruction was embodied in the rituals of initiation, passing, and raising, and it is these rituals which have in part descended to us in the ceremonies of freemasonry, which are still protected by oaths of secrecy as in the old days. 103. every great nation has had its mysteries, through which the great teachers of mankind sought to instruct the people in matters of importance, inspired by the great white lodge which stands behind all religions alike. among these the egyptian mysteries were preeminent among the western peoples of t

engaged in the building of the pyramid, just as in our modern masonry we are engaged in erecting the temple of king solomon, both structures being intended to be emblematical of the building processes of nature. in the halls below the pyramid- those underground chambers which were mentioned by herodotus as being contained in an island, fed by a channel from the nile(*her. book ii, 124- certain of the ceremonies of the mysteries were held. these and other halls in and near the great pyramid are still unknown to the explorer, though they may yet be opened by the proper steps- the secret doors turning upon pivots according to an elaborate system of counterpoises, and being set in motion by treading upon certain spots in the floor in a certain order. 107. the ceremonies of the mysteries were a

been illustrated by stages in the life of the christ as related in the gospels, which contain elements derived from the teachings of the egyptian mysteries. the disciple jesus was an initiate of the egyptian lodge, and therefore much of the egyptian symbolism was adopted by his followers, and was later woven into the gospel story. in the masters and the path i have given an account of certain of the ceremonies of initiation used in the great white brotherhood at the present day. the egyptian rituals were in some respects slightly different from these in form, although their essence was identically the same; for the egyptian lodge possessed the tradition handed down from the initiates of atlantis, which was somewhat modified in later days, to suit the needs of the slowly-evolving humanity

us described we find one of the minoan temples of the mysteries. most probably, as sir arthur evans suggests, the throne which is shown in the chamber was the seat of the hierophant, and on the stone benches round the walls were ranged the brn. who took part in the ritual. the candidates for initiation had to undergo a preliminary purification in the lustral basin before they could be admitted to the ceremonies. 240. the three columns 241. a plan of this minoan temple is shown in plate ii, 2 (following p. 50. facing the throne of the hierophant were three columns, which are frequently found in the mystery religion of crete and were closely connected with its rites. the evidence that the three columns bore a sacred meaning is to be found in one of the terra-cotta models belonging to a votiv

t is to-day; for there was a resurrection of the master-builder as well as a death, and the search of isis for the body of osiris was reflected in the search of certain craftsmen for the body of the master. but this was rather in the nature of a verbal charge than apiece of ritual working, and it was therefore more likely to become distorted in the course of ages. this is exactly what took place. the ceremonies were handed down from age to age with very few changes, but they were at several epochs clothed in a new set of words, which reflected the spirit of the times; while the legend associated with the ritual of the 3 became sadly marred in its passage throughout the centuries, until in its present form it is a mere shadow of the glorious teaching of the mysteries of egypt from which it

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

a damper on such proceedings. other kinds of guidelines are that new people should only very cautiously be included in a regular meeting circle. to avoid becoming too obsessed with spirit contact, meetings should be restricted to two or three per week and, under normal circumstances, for periods of two hours or less. sitters must also respect the medium by not grabbing or jarring her or him. like the ceremonies in contemporary spiritualist churches, such gatherings often began with prayers and hymns to set the proper mood. the home circle was a type of popular s ance, oftentimes not involving a medium, which helped make spiritualism a popular movement extending well beyond spiritualist denominational boundaries. low lighting, it was claimed, was necessary for spirit communications. skeptic

LIBER ALEPH

write unto thee concerning the virtue of this rite, and many another of antiquity. and it is this, that our forefathers made of these ceremonies an epitome mnemonic, wherein certain truths, or true relations, should be communicated in a magical manner. now therefore by the practice of these mayst thou awaken thy wisdom, that it may manifest in thy conscious mind. and this way is of use even when the ceremonies, as those of he christians, are corrupt and deformed; but in such a case hou shalt seek out the true ancient significance thereof. for there is that within thee which remembereth truth, and is ready to communicate the same unto thee when thou hast wit to evoke it from the aditum and sanctuary of thy being. and this is to be done by this repetition of the formula of that truth. note

LIBER ASTARTE

there be an image of the deity;3 first, because in meditation there is mindfulness induced thereby; and second, because a certain power enters and 1 the yoni [marginal note added by crowley in a copy of equinox i (7, trasncribed by yorke] 2 its clitoris [marginal note added by crowley, as above] 3 the [marginal note added by crowley, as above] astarte vel liber berylli 2 inhabits it by virtue of the ceremonies; or so it is said, and we deny it not. let this image be the most beautiful and perfect which the devotee is able to procure; or if he be able to paint or to carve the same, it is all the better. as for deities with whose nature no image is compatible, let them be worshipped in an empty shrine. such are brahma, and allah. also some postcaptivity conceptions of jehovah. 5. further co

-wort and pale herbs, and pure water. further, it is well to support the shrine with talismans of the planets, signs and elements appropriate. but these should be made accord-ing to the right ingenium of the philosophus by the light of the book 777 during the course of his devotions. it is also well, nevertheless, if a magick circle with the right signs and names be made beforehand. 6. concerning the ceremonies. let the philosophus prepare a powerful invocation of the particular deity, according to his ingenium. but let it consist of these several parts. first, an imprecation, as of a slave unto his lord. second, an oath, as of a vassal to his liege. third, a memorial, as of a child to his parent. fourth, an orison, as of a priest unto his god. fifth, a colloquy, as of a brother with his b

a priest unto his god. fifth, a colloquy, as of a brother with his brother. sixth, a conjuration, as of a friend with his friend. seventh, a madrigal, as of a lover to his mistress. and mark well that the first should be of awe, the second of fealty, the third of dependence, the fourth of adoration, the fifth of confidence, the sixth of comradeship, the seventh of passion.1 7. further concerning the ceremonies. let then this invocation be the principal part of an ordered ceremony. and in 1 [compare the varies stages of devotion described by vivekananda in his bhakti-yoga, chapter .human representations of the divine ideal of love. t.s] svb figvra clxxv 3 this ceremony let the philosophus in no wise neglect the service of a menial. let him sweep and garnish the place, sprinkling it with wa

bacchus, a white robe for vesta. so also, for vesta, one might use for instrument the lamp; or the sickle, for chronos. 10. concerning the incense and libations. the incense should follow the nature of the particular deity; as, mastic for mercury, dittany for persephone. also the libations, as, a decoction of nightshade for melancholia, or of indian hemp for uranus. 11. concerning the harmony of the ceremonies. let all these things be rightly considered, and at length, in language of the utmost beauty at the command of the philosophus, accompanied, astarte vel liber berylli 4 if he have skill, by music, and interwoven, if the particular deity be jocund, with dancing. and all being carefully prepared and rehearsed, let it be practised daily until it be wholly rhythmical with his aspiration

ngth, in language of the utmost beauty at the command of the philosophus, accompanied, astarte vel liber berylli 4 if he have skill, by music, and interwoven, if the particular deity be jocund, with dancing. and all being carefully prepared and rehearsed, let it be practised daily until it be wholly rhythmical with his aspiration, and as it were, a part of his being. 12. concerning the variety of the ceremonies. now, seeing that every man differeth essentially from every other man, albeit in essence he is identical, let also these ceremonies assert their identity by their diversity. for this reason do we leave much herein to the right ingenium of the philosophus. 13. concerning the life of the devotee. first, let his way of life be such as is pleasing to the particular deity. thus to invok

and do thou put on habits of lamentation and abide alone. and do thou return most austerly to the practice of liber jugorum, testing thyself by a standard higher than that hitherto accomplished, and punishing effractions with a heavier goad. nor do thou return to thy devotion until that body and mind are tamed and trained to all manner of peaceable going. 36. concerning minor methods adjuvant in the ceremonies. i. rising on the planes. by this method mayst thou assist the imagination at the time of concluding thine invocation. act as taught in .liber o. by the light of liber 777. 37. concerning minor methods adjuvant in the ceremonies. ii. talismanic magic. having made by thine ingenium a talisman or pantacle to represent the particular deity, and consecrated it with infinite love and car

nium a talisman or pantacle to represent the particular deity, and consecrated it with infinite love and care, do thou burn it ceremonially before the shrine, as if thereby giving up the shadow for the substance. but astarte vel liber berylli 14 it is useless to do this unless thou do really in thine heart value the talisman beyond all else that thou hast. 38. concerning minor methods adjuvant in the ceremonies. iii. rehearsal. it may assist if the traditional history of the particular deity be rehearsed before him; perhaps this is best done in dramatic form. this method is the main one recommended in the .exercitios espirituales. of st ignatius, whose work may be taken as a model. let the philosophus work out the legend of his own particular deity, and apportioning days to events, live th

perhaps this is best done in dramatic form. this method is the main one recommended in the .exercitios espirituales. of st ignatius, whose work may be taken as a model. let the philosophus work out the legend of his own particular deity, and apportioning days to events, live that life in imagination, exercising the five senses in turn, as occasion arises. 39. concerning minor methods adjuvant in the ceremonies. iv. duresse. this method consists in cursing a deity recalcitrant; as, threatening ceremonially .to burn the blood of osiris, and to grind down his bones to powder. this method is altogether contrary to the spirit of love, unless the particular deity be himself savage and relentless; as, jehovah or kali. in such a case the desire to perform constraint and cursing may be the sign of

LIBER DCCCLX JOHN ST

so forcibly. perhaps .tis none the worse for that. i think the unconscious training of the brain to an even rhythm better than startling it into the same by a series of shocks. i should like, to to remark that the suggestions in the .herb dangerous.1 for a ritual seem the wrong way round. it seems to me that the eastern methods are very arid, and chiefly valuable as a training of the will, while the ceremonies of the magic of light tune up the soul to that harmony when it is but one step to the crown. the real plan is, then, to train the will into as formidable an engine as possible, and then, at the moment in the ritual when the real work should be done, to fling forth flying that concentrated will .whirling forth with re-echoing roar, so that it may comprehend with invincible will ideas

LIBER DOMINI

pit of selfdelusion created by his/her own mind. 10. i am pure fire. i consume all falsehood in my path and i know no fear. comment: satan s power can be likened to fire which purifies the worthy and destroys the false and baseless. all absolutist metaphysical doctrines and false moral claims are fearlessly dispatched by the power of the dark lord. 11. i am not to be sought in arcane rituals and the ceremonies of deluded charlatans. i am answerable to no commands or formulae, for i am power itself. comment: every ritual or ceremony has in common that it was devised by the minds of men. it is foolishness to think that these mind-creations can in any way compel the dark lord to act according to any will other than his own. 12. neither pray to me, for those who pray i hold in the highest con

LIBER SAMEKH

t ia-besz2( gthe truth in matter h. 7. thou art ia-apophrasz3( gthe truth in motion h. 8. thou hast distinguished between the just and the unjust. 9. thou didst make the female and the male. 10. thou didst produce the seed and the fruit. 11. thou didst form men to love one another and to hate one another. section aa. 1. i am ankh-f-n-khonsu4 thy prophet, unto whom thou didst commit thy mysteries, the ceremonies of khem.5 2. thou didst produce the moist and the dry, and that which nourisheth all created life. 3. hear thou me, for i am the angel of ptah-apophrasz-ra6 (vide the rubric: this is thy true name, handed down to the prophets of khem. liber samekh svb figvra dccc 4 section b. air hear me. ar g o breathing, flowing sun! h thiaf*7 g o sun iaf! o lion-serpent sun the beast that whirles

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

e conversion to christianity. as a roman, tacitus used the vocabulary of his own era and therefore called the man who accompanied nerthus a gpriest, h but he could easily have been something like a go.i, a person of status and a secular leader on the days when the goddess was not present. it is the ggo.i h who notices when the goddess is present, and unlike the slaves, he survives to preside over the ceremonies another day. most or all cults must have been of this nature, led by the chieftain when public ritual was enacted and by the head of household in the case of private ritual. many historians of religion have argued for a close connection between law, society, and religion, and this connection would be embodied in the men who presided over secular and sacred affairs. although tacitus

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ere he still exists as a shadow communicating at will with mortals; according to another, retiring of his own accord into a great stone vault which he sealed from within. it is reasonably certain that many legends regarding charlemagne were later associated with arthur, who is most famous for establishing the order of the round table at winchester. reliable information is not to be had concerning the ceremonies and initiatory rituals of the "table round" in one story the table was endowed with the powers of expansion and contraction so that fifteen or fifteen hundred could be seated around it, according to whatever need might arise. the most common accounts fix the number of knights who could be seated at one time at the round table at either twelve or twenty-four. the twelve signified the

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

of pentacles the key of solomon page 42 i am about to endow thee with many secrets, which i charge thee never to employ for an evil purpose, for accursed be he who taketh the name of almighty god in vain; but thou mayest without any other ceremonies make use of them, provided that, as i have already said, thou hast only the glory of eternal god for thine object. thus, after having taught thee all the ceremonies which concern the manner of performing the operations, i am at length determined to make thee a partaker in the secrets of which i have particular knowledge, unknown to this day unto the generality of men; but, nevertheless, only on the condition that thou attemptest not the ruin and destruction of thy neighbour, for his blood will cry for vengeance unto god, and in the end thou and

r, do thou, o lord, grant that this experiment may become true and veritable in my hands through thy holy seal, o adonai, whose reign and empire remaineth eternally and unto the ages of the ages. amen. this being done, thou shalt perform the experiment, observing its hour, and thou shalt perfume and incense as is laid down in the proper chapter; sprinkling with exorcised water, and performing all the ceremonies and solemnities as we shall instruct thee in the second book of our key. book one page 57 chapter xviii. concerning the holy pentacles or medals. the medals or pentacles, which we make for the purpose of striking terror into the spirits and reducing them to obedience, have besides this wonderful and excellent virtue. if thou invokest the spirits by virtue of these pentacles, they wi

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

life, truth, chief, speech, word, splendour, light, sun, fountain, glory, the stone of the wise, virtue, shepherd, priest, messiach immortal; by these names then, and by the other names, i conjure thee, o sword, that thou servest me for a protection in all adversities. amen. this being finished thou shalt wrap it also in silk like all the other instruments, being duly purified and consecrated by the ceremonies requisite for the perfection of all magical arts and operations. three other swords should be made for the use of the disciples. the first one should have on the pommel the name cardiel or gabriel (see figure 71; on the lamen of the guard, region (figure 72; on the blade, panoraim heamesin (figure 73. the second should have on the pommel the name auriel (figure 74; on the lamen of t

ation of the book, to summon all the angels whose names are written therein in the form of litanies, the which thou shalt do with devotion; and even if the angels and spirits appear not in the consecration of the book, be not thou astonished thereat, seeing that they are of a pure nature, and consequently have much difficulty in familiarizing themselves with men who are inconstant and impure, but the ceremonies and characters being correctly carried out devoutedly and with perseverance, they will be constrained to come, and it will at length happen that at thy first invocation thou wilt be able to see and communicate with them. but i advise thee to undertake nothing unclean or impure, for then thy importunity, far from attracting them, will only serve to chase them from thee; and it will b

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

create the darkness and the light. thou art osorronophris: whom no man has seen at any time. thou art j bas thou art j pos: thou hast distinguished between the just and the unjust. thou didst make the female and the male. thou didst produce the seed and the fruit. thou didst form men to love one another, and to hate one another. i am mosheh thy prophet, unto whom thou didst commit thy mysteries, the ceremonies of ishrael: thou didst produce the moist and the dry, and that which nourisheth all created life. hear thou me, for i am the angel of paphro osorronophris: this is thy true name, handed down to the prophets of ishrael. hear me, ar: thiao: rheibet: atheleberseth: a: blatha: abeu: ebeu: phi: thitasoe: ib: thiao. hear me, and make all spirits subject unto me: so that every spirit of th

MEANING OF MASONRY

articipation in them. this large subject is mirrored in miniature in the craft ceremonial. the east of the lodge is the symbolic centre; the source of all light; the place of the throne of the master of all life. the west, the place of the disappearing sun, is this world of imperfection and darkness from which the divine spiritual light is in large measure withdrawn and only shines by reflection. the ceremonies through which the candidate passes are symbolic of the as a stages of progress that every man--whether a formal member of the craft or not- may mak e by way of self-purification and self-building, until he at length lies dead to his present natural self, and is raised out of a state of imperfection and brought once more into perfect union with the lord of life and glory into whose i

MORALS AND DOGMA

egrees, which you will find to constitute a great, complete, and harmonious system. if you have been disappointed in the first three degrees _as you have received them, and if it has seemed to you that the performance has not come up to the promise, that the lessons of morality are not new, and the scientific instruction is but rudimentary, and the symbols are imperfectly explained, remember that the ceremonies and lessons of those degrees have been for ages more and more accommodating themselves, by curtailment and sinking into commonplace, to the often limited memory and capacity of the master and instructor, and to the intellect and needs of the pupil and initiate; that they have come to us from an age when symbols were used, not to _reveal_ but to _conceal; when the commonest learning

or a wise one. the natural work of masonry is practical life; the use of all the faculties in their proper spheres, and for their natural function. love of truth, justice, and generosity as attributes of god, must appear in a life marked by these qualities; that is the only effectual ordinance of masonry. a profession of one's convictions, joining the order, assuming the obligations, assisting at the ceremonies, are of the same value in science as in masonry; the natural form of masonry is goodness, morality, living a true, just, affectionate, self-faithful life, from the motive of a good man. it is loyal obedience to god's law. the good mason does the good thing which comes in his way, and because it comes in his way; from a love of duty, and not merely because a law, enacted by man or go

his bosom, and to point out to them the way that they should go [the books which the first hermes, the same with enoch, had written on the mysteries of divine science, in the sacred characters, being unknown to those who lived after the flood, god sent to man osiris and isis, accompanied by thoth, the incarnation or terrestrial repetition of the first hermes; who taught men the arts, science, and the ceremonies of religion; and then ascended to heaven or the moon. osiris was the principle of good. typhon, like ahriman, was the principle and source of all that is evil in the moral and physical order. like the satan of gnosticism, he was confounded with matter. from egypt or persia the new platonists borrowed the idea, and the gnostics received it from them, that man, in his terrestrial care

d. they supposed the souls of men to have fallen, by a disastrous fate, from the regions of purity and light, into the bodies which they occupy; during their continuance in which they considered them confined as in a prison. therefore they did not believe in the resurrection of the body; but in that of the soul only. they believed in a future state of rewards and punishments; and they disregarded the ceremonies or external forms enjoined in the law of moses to be observed in the worship of god; holding that the words of that lawgiver were to be understood in a mysterious and recondite sense, and not according to their literal meaning. they offered no sacrifices, except at home; and by meditation they endeavored, as far as possible, to isolate the soul from the body, and carry it back to go

erpretations we have here nothing to do. like the legend of the master khurum, in which some see figured the condemnation and sufferings of christ; others those of the unfortunate grand master of the templars; others those of the first charles, king of england; and others still the annual descent of the sun at the winter solstice to the regions of darkness, the basis of many an ancient legend; so the ceremonies of this degree receive different explanations; each interpreting them for himself, and being offended at the interpretation of no other. in no other way could masonry possess its character of universality; that character which has ever been peculiar to it from its origin; and which enables two kings, worshippers of different deities, to sit together as masters, while the walls of th

f moral, religious, and philosophical instruction. sectarian of no creed, it has yet thought it not improper to use the old allegories, based on occurrences detailed in the hebrew and christian books, and drawn from the ancient mysteries of egypt, persia, greece, india, the druids and the essenes, as vehicles to communicate the great masonic truths; as it has used the legends of the crusades, and the ceremonies of the orders of knighthood. it no longer inculcates a criminal and wicked vengeance. it has not allowed masonry to play the assassin: to avenge the death either of hiram, of charles the 1st, or of jacques de molay and the templars. the ancient and accepted scottish rite of masonry has now become, what masonry at first was meant to be, a teacher of great truths, inspired by an uprig

iar. the instruction now conveyed by books and letters was of old conveyed by symbols; and the priest had to invent or to perpetuate a display of rites and exhibitions, which were not only more attractive to the eye than words, but often to the mind more suggestive and pregnant with meaning. afterward, the institution became rather moral and political, than religious. the civil magistrates shaped the ceremonies to political ends in egypt; the sages who carried them from that country to asia, greece, and the north of europe, were all kings or legislators. the chief magistrate presided at those of eleusis, represented by an officer styled _king: and the priest played but a subordinate part. the powers revered in the mysteries were all in reality nature-gods; none of whom could be consistentl

o more. happy they who witness and comprehend these sacred ceremonies! they are made to know the meaning of the riddle of existence by observing its aim and termination as appointed by zeus; they partake a benefit more valuable and enduring than the grain bestowed by ceres; for they are exalted in the scale of intellectual existence, and obtain sweet hopes to console them at their death" no doubt the ceremonies of initiation were originally few and simple. as the great truths of the primitive revelation faded out of the memories of the masses of the people, and wickedness became rife upon the earth, it became necessary to discriminate, to require longer probation and satisfactory tests of the candidates, and by spreading around what at first were rather schools of instruction than mysterie

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

the fleetest of foot received in token of her victory an olive-wreath and a piece of the flesh of the sacrifices. these races, like the olympic games, were celebrated at intervals of four years, and were called hera. a beautiful robe, woven by sixteen women chosen from the sixteen cities of elis, was always offered to hera on these [42]occasions, and choral songs and sacred dances formed part of the ceremonies. hera is usually represented seated on a throne, holding a pomegranate in one hand and a sceptre surmounted by a cuckoo in the other. she appears as a calm, dignified matron of majestic beauty, robed in a tunic and mantle, her forehead is broad and intellectual, her eyes large and fully opened, and her arms dazzlingly white and finely moulded. the finest statue of this divinity was

institutions resulting from the spread of agriculture. this festival was celebrated exclusively by women. dionysia. a joyous spring festival was held in honour of dionysus, in the month of march, and lasted several days [198] this festival, which was called the greater dionysia, was celebrated with particular splendour at athens, when strangers flocked from all parts of the world to take part in the ceremonies. the city was gaily decorated, the houses were garlanded with ivy-leaves, crowds perambulated the streets, everything wore its holiday garb, and wine was freely indulged in. page 229 in the processions which took place during these festivities, the statue of dionysus was carried, and men and women, crowned with ivy and bearing the thyrsus, were dressed in every description of grotes

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

t experiences. you call this notebook your personal grimoire. modern day witches make loud noises about how straight-laced there ceremonies are, but witches from all times and all places have always recognized the enormous level of magical power contained in the sex act. sex magic rituals and ceremonies are still secretly practiced today. sexual offerings are made to the dark spirits attracted to the ceremonies. the demon of lust is summoned on the night of the new moon. the occult seduction spell is best worked on the night of the new moon, and requires a photo of the person to be seduced. in witchcraft, red is the traditional color used by witches in sexual matters. the conjuration to summon the incubi and succubi works best if it is first worked three days before the new moon. aphrodisi

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ing elemental initiations. naturally, this involves a great deal of effort and time, and should be extended over many weeks or months. hurrying through it in order to get to the next grade will only defeat your own purpose, and you will derive next to nothing from what you do. again and again, it has to be stated-make haste slowly! don't hurry. some of the speeches made by various officers during the ceremonies are magnificent and are well worth memorizing. the adoration that is a constant through all the rituals and which is of gnostic origin is certainly one of these: 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 the darkness. another lovely passage which deserves a place in all of one's

l which needs to be assimilated to the previously learned data. continuing with the study of the rituals, let the student study the beautiful simplicity of the construction of such rituals as are intended for the consecration of the various weapons or instruments that are to be used. there is no need to rush headlong into making the instruments. delay this process for a while until the meaning of the ceremonies is assimilated into the psyche. again, i would suggest that the students select a simple consecration ceremony, such as that for the lotus wand, and analyze it with as much attention and care as he would have done the neophyte ritual in the preceding volume. apart from all else, it lays down the simplest possible forms or principles upon which ceremonies should be constructed. thoug

ich the continental adepts were domiciled. some, but by no means all, suggested therefore that in england open temple work might be inaugurated. and dr. felkin here adds, though without the least word of explanation as to what machinery was set in motion towards the attainment of that end "and so it was. it came about then that temples arose in london, bradford, weston-super- mare, and edinburgh. the ceremonies we have were elaborated from cipher manuscripts, and all went well for a time" since the history of the hermetic order of the golden dawn subsequent to this period has already been narrated elsewhere there is little need to repeat it. those who may be interested in a detailed meticulous history of the rosicrucian claim as it has existed in europe during the past three hundred years

c question mark against the validity of their attainment. he that is exalted is humble. and to have tasted that which is conveyed by the adeptus minor grade is so lofty an experience that few in their right minds, unless they were extremely saintlike in character, would consider themselves as having passed officially to a higher spiritual state. before proceeding to an analysis of the grades, and the ceremonies which were supposed to confer them, it has been thought advisable to consider the nature of initiation itself, which was the avowed function and purpose of the order. what exactly is initiation? those of us who <31> have read some of the neo-occult and pseudo-theosophical literature will also have heard the word initiation just too often to feel wholly at ease. lesser initiations an

ght just after the grade of philosophus, though naturally the full possibilities of this method and the complete details on the technical side do not reveal themselves until the teaching of the second order has been received. in addition to these technical methods there were meditations on the symbols and ideas of the whole system, and it was quite frequently suggested that the student go through the ceremonies, after having taken the grades, and build them up in his imagination so that he re-lives them as vividly as when he was in the temple. the practical exercise that accompanied the portal grade was one in which the aspirant built up, again in the imagination, a symbolic form of the qabalistic tree of life, paying at first particular attention to the formulation of the middle pillar in

he temple's changing patterns throughout the grade rituals and in the rhythm of activity within the rituals individually. regardless of nationality, religion, language, etc. of the god-forms and forces represented, they are consistently balanced and in alignment with the different levels of manifestation in the temple and on the tree, in their attributes, functions and with the magical purpose of the ceremonies. systematically working through the grades can provide unexpected insights, new perspectives and a broader understanding of the synthesis of magical, religious, and scientific aspects of the great work as it relates to the rowth and processin of the aspiring student. the four sephiroth of the@=aar e the on fy ones shown in the outer order temples. the stations and officers as approp

ceremonies for the purpose of providing an overall description of the ritual patterns repeated and expounded in progression thru the outer order. to provide ceremonies which can be read and performed from the text, lengthy explanations concerning the many details of performance are not practical. at the same time, familiarity with the essential formula and basic understanding prior to attempting the ceremonies will effect a smooth flow of ritual work enhancing effectiveness. this also makes it easier for participants to become aware of specific relationships and symbolism described by precise ritual activity within the basic framework of the grade ceremonies. study of the pattern common to all four would also aid in memorization of the ceremonies. performance of any magickal working from

e discouraged by errors during ceremony- they are sure to occur. to let imperfection stop the aspiring student would end the spiritual journey at the very first step which recognizes and accepts human ignorance and error. as the dedicated student continues to patiently aspire to be more than human, to transcend physical limitations, while forgiving himself for mistakes and setbacks along the way, the ceremonies will become increasingly precise and effective. regular repetition awakens and establishes the energies gradually through sincere sustained effort. when a mistake is made during ritual work, simply return to the point immediately preceding the error with as little disruption as possible and carefully repeat from there after making certain of the correct procedure. hopefully, no matt

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

single edge. my way is lighting- bright and swift. these words are but the echo that marketh mine absence. silence- the birth-cry to herald the presence: of otherness entire made fleircan make the following observations. they arestrikingly different from the golden dawn ceremonies for the equivalent grades. clearly whoeverwrote the golden dawn cipher manuscripts was not deriving them on the sria.the ceremonies tell a four part story concerning a member of the original order, frater gualdi. hardat work trying to find the elixir vitae, he rang the ceremonial bell in the middle of the night 226 whichannounced his success. however, when the other brethren reached him, he was lying on the floor,apparently dead. the brethren tried to discover his last secret by consulting the working papers tha

nd 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 they are.now, frater zelator, having passed through the ceremonies required by our ordinance, and havingknelt before the altar of light, you are permitted to join in the mystic labours of this grade.this privilege is conferred only upon discreet and worthy men to whom the revelations oftheosophy and hermetic science may be safely confided. in our ceremony you may have noticed asimilarity to certain rite practised in the ancient mysteries. it is thu

of rosicrucians, which you already know, or may by any process whatsoever becomepossessed of, unless it be to a brother of this grade of philosophus and not unto him, until after duerituals of the societas rosicrucianis in angliaphilosophus42 trial, strict examination or sure information by you had that he is constitutionally entitled to thesame; or by the sanction of the ordinances in presenting the ceremonies, or giving instruction toinitiates lawfully entitled to the same.practicus:to all of these i pledge my sacred honour.cond. of n. removes the green veil and moon from the head.chief adept:now look around you. those whose eyes are directed toward you, are your brethren; ready todischarge all the offices of that intimate relation, they now bid you welcome to their number andfellowship;

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

the darkness and strange ordeals of all initiations, under the seal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at reception by all secret societies, there are found indications of a doctrine which is everywhere the same and everywhere carefully concealed. occult philosophy seems to have been the nurse or god-mother of all intellectual forces, the key of all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the education of pries

its is not closed! thy sense is obtuse, thy heart is dead! arise! bathe, o adept of science, thy breast, still enveloped by an earthly veil, in the splendours of the dawning day (faust, part i. sc. i) on 24 july in the year 1854, the author of this book, eliphas levi, made an 28 the doctrine of transcendental magic experiment of evocation with the pentagram, after due preparation according to all the ceremonies indicated in the thirteenth chapter of the ritual. the success of this experiment, details of which, as regards its principles, will be found in the corresponding chapter of the present doctrinal part, establishes a new pathological fact, which men of true science will admit without difficulty. the experience, repeated even to a third time, gave results truly extraordinary, but posi

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

igestible or impure food. above all, he must seek daily relaxation from magical preoccupations amongst material cares, or in ordinary work, whether artistic, industrial or commercial. the way to see well is not to be always looking; and he who spends his whole life upon one object will end without attaining it. another precaution must be observed equally, and that is never to experiment when ill. the ceremonies being, as we have said, artificial methods for creating a habit of will, become unnecessary when the habit is confirmed. it is in this sense, and addressing himself solely to perfect adepts, that paracelsus proscribes ceremonial work in his occult philosophy. but procedure must be simplified progressively before it is dispensed with altogether, in proportion to the experience we obt

life is a warfare in which we must give proofs if we would advance; power does not surrender of itself; it must be seized. initiation by contest and ordeal is therefore indispensable for the attainment of the practical science of magic. we have indicated after what manner the four elementary forms may be vanquished and will not repeat it here; we refer those of our readers who would inquire into the ceremonies of ancient initiations to the works of baron tschoudy, author of the blazing star, adonhiramite masonry and some other most valuable masonic treatises. we must insist, however, upon one reflection, namely, that the intellectual and social chaos in the midst of which we are perishing has been caused by the neglect of initiation, its ordeals and its mysteries. men, whose zeal was grea

ry word creates that which it affirms. direct consequence he who affirms the devil creates or makes the devil. conditions of success in infernal evocations (1) invincible obstinacy (2) a conscience at once hardened to crime and most prone to remorse and fear (3) affected or natural ignorance (4) blind faith in all that is incredible (5) an utterly false idea of god. we must afterwards (1) profane the ceremonies of the cultus in which we believe (2) offer a bloody sacrifice (3) procure the magic fork, which is a branch of a single bough of hazel or almond, cut at one blow with the new knife used for the sacrifice. it must terminate in a fork, which must be armoured with iron or steel, made from the blade of the knife before mentioned. a fast of fifteen days must be observed, taking a single

RUBY TABLET OF SET

920 comment] that this verse also had a special meaning with regard to imposters and false cults abusing the license of the aon of horus: that ultimately they would merely make themselves look foolish. there is a lesson here for any individual or group attempting to "go through the motions" of ritual magic, thelemic or otherwise, without really understanding the principles or desiring the results the ceremonies in question were originally conceived to activate. ritual without such understanding and purpose becomes merely a rote exercise, hence an excuse for the mind to not think! true to the objective universal-unifying principle of nuit, crowley went on to propose intellectual separateness [from nuit. ironically the central feature of harwer, whose aeon he was inaugurating] as the ultimat

s, including the loa and the souls of the deceased. loa, a deity, the gods. mambo, voudoun priestess. voodoo/voudoun, the ritual practices of the african and haitian religion. veve, designs generally drawn with flour on the ground, but also painted designs to invoke the loa. the cross-roads/carrefour, access points to the realm of the invisibles. the centre post/poteau-mitan, the axis point which the ceremonies take place around, the avenue by which the loa are said to enter. references: waters of return by louis martinie (black moon publishing) the divine horseman by maya deren (thames and hudson) voodoo by kyle kristos (j.b. lippincott company) voodoo by gert chesi (perlinger-verlag) the serpent& the rainbow by wade davis (collins (rl #3r) voodoo fire by melita denning& osbourne phillips

SAPPHIRE TABLE OF SET MAIN

together. generally this is done on a haphazard plan. we are somehow the product of our genes, our relationships, our education, and so forth. the initiate, however, seeks to control more and more of how her life is put together. life should not be a blender into which all things are thrown, but a vessel in which care is exercised as soon as people realize that everything is going into the whole. the ceremonies of initiation don't do this work: they can however focus it by use of symbols which represent the new whole the initiate has made of her life. since the ceremonial part of initiation is the visible bit that anyone can get, foolish people assume that it is initiation. this assumption has spawned countless cults and kooky books that focus on ceremony. these are as misleading as a book

SAPPHIRE TABLET OF SET

together. generally this is done on a haphazard plan. we are somehow the product of our genes, our relationships, our education, and so forth. the initiate, however, seeks to control more and more of how her life is put together. life should not be a blender into which all things are thrown, but a vessel in which care is exercised as soon as people realize that everything is going into the whole. the ceremonies of initiation don't do this work: they can however focus it by use of symbols which represent the new whole the initiate has made of her life. since the ceremonial part of initiation is the visible bit that anyone can get, foolish people assume that it is initiation. this assumption has spawned countless cults and kooky books that focus on ceremony. these are as misleading as a book

SATANGEL

oor khuit, myself made perfect, who no man has seen at any time thou art ia besz, the truth in matter thou art the truth in motion thou hast distinguished between the just and the unjust thou didst make the female and the male thou didst produce the seeds and the fruit thou didst form men to love one another, and to hate one another i am [n, thy servant, unto whom thou didst commit thy mysteries, the ceremonies of albion thou didst produce the moist and the dry and that which nourisheth all created life hear thou me, for i am the angel of lucifer; this is thy true name handed down to the initiates of albion. east: air hear me ar thiao rheibet a-thele-ber-set a bel-atha abeu ebeu phi-theta-soe ib thiao hear me, and make all spirits subject unto me so that every spirit of the firmament and o

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

he nation s success. 286 world religions: almanac indigenous religions the ritual practices of the iroquois were passed down through generations. rituals were associated with the seasons of the year, reflecting the relationship between seasonal changes and agriculture. great festivals were held in connection with agricultural periods to thank the great spirit for his protection and gifts. leading the ceremonies were ho-nun-den-ont, or keepers of the faith, a loose council of tribal members who maintained the ritual practices of the iroquois. dakota in contrast to the iroquois, who inhabited the dense woodlands of eastern north america, the dakota (or sioux, as they are popularly called) inhabited the northern great plains (present-day north and south dakota and minnesota. because the sioux

bce. it is believed that shinto beliefs emerged in japan late in the jomon period. during this period the concept of the kami originated. japanese society was divided into separate clans. these clans were not connected by a central government or by a sense of national identity. each clan was headed by a chieftain, and each worshipped a divinity, a kami. part of the chieftain s job was to oversee the ceremonies devoted to the kami. these clans were often in conflict with one another. when one clan overran another, the kami of the defeated clan became subject to that of the conquering clan. in this way the hierarchy, or order, of the kami constantly shifted. later, when the japanese began to form a more centralized government with a supreme emperor at its head, this belief in kami was used

icult, however. they include not only the original creator-gods but also a host of lesser gods that, in turn, can include the spirits of ancestors and natural forces. the origins of kami can be found in early japanese history. japanese society was divided into separate clans. each of these clans was headed by a chieftain, and each clan worshipped a kami. part of the chieftain s job was to oversee the ceremonies devoted to the kami. when one clan overran another, the kami of the defeated clan became subject to that of the conquering clan. in this way the hierarchy (classification of a group according to rank) of the kami was shifted about. later, when the japanese began to form a centralized government with a supreme emperor at its head, this belief helped support the emperor s authority. b

or saving, careful use of finances or resources. utmost: greatest. veneration: respect, admiration. world religions: primary sources 131 the analects of confucius have no friends not equal to yourself. when you have faults, do not fear to abandon them. the philosopher tsang said, let there be a careful attention to perform the funeral rites to parents, and let them be followed when long gone with the ceremonies of sacrifice; then the virtue of the people will resume its proper excellence. tsze-ch in asked tsze-kung saying, when our master comes to any country, he does not fail to learn all about its government. does he ask his information? or is it given to him? tsze-kung said, our master is benign, upright, courteous, temperate, and complaisant and thus he gets his information. the master

SIR WALLIS BUDGE EGYPTIAN MAGIC

arabs affixed the article al, and thus we obtain the word al-khemeia, or alchemy, which will perpetuate p. 21 the reputation of the egyptians as successful students both of "white magic" and of the "black" art. but in addition to their skill as handicraftsmen and artisans the egyptians were skilled in literary composition, and in the production of books, especially of that class which related to the ceremonies which were performed for the benefit of the dead. we have, unfortunately, no means of knowing what early contemporary peoples thought of the egyptian funeral ceremonies, but it seems to be certain that it was chiefly by means of these that they obtained their reputation as workers of miracles. if by chance any members of a desert tribe had been permitted to behold the ceremonies whi

at a very early period he was considered to be a god of the resurrection; and since the scarab was identified with him that insect became at once the symbol of the god and the type of the resurrection. but the dead human body, from one aspect, contained the germ of life, that is to say, the germ of the spiritual body, which was called into being p. 39 by means of the prayers that were recited and the ceremonies that were performed on the day of the funeral; from this point of view the insect's egg ball and the dead body were identical. now, as the insect had given potential life to its eggs in the ball, so, it was thought, would a model of the scarab, itself the symbol of the god khepera, also give potential life to the dead body upon which it was placed, always provided that the proper "w

amulet of the tet. this amulet probably represents the tree trunk in which the goddess isis concealed the dead body of her husband, and the four cross-bars indicate the four cardinal points; it became a symbol of the highest religious importance to the egyptians, and the setting up of the tet at busiris, which symbolized the reconstituting of the body of osiris, was one of the most solemn of all the ceremonies performed in connexion with the worship of osiris. the tet represents neither the mason's table nor a nilometer, as some have thought, it is always associated with the clvth chapter of the book of the dead, which reads "rise up thou, o osiris! thou hast thy backbone, o still-heart! thou hast the fastenings of thy neck and back, o still-heart! place thou thyself upon p. 45 the mummy

nd spells with the intent to inflict pain p. 77 and suffering and death upon the king, was also compelled to commit suicide. 1 the above story of the famous conspiracy against rameses iii. is most useful as proving that books of magic existed in the royal library, and that they were not mere treatises on magical practices, but definite works with detailed instructions to the reader how to perform the ceremonies which were necessary to make the formula or words of power efficacious. we have now seen that wax figures were used both to do good and to do harm, from the iiird to the xxth dynasty, and that the ideas which the egyptians held concerning them were much the same about b.c. 1200 as they were two thousand five hundred years earlier; we have also seen that the, use of ushabtiu figures

eate night and day, thee the creator of light and darkness. thou art osoronnophris, whom no man hath seen at any time; thou art iabas, thou art iapos, thou hast distinguished the just and the unjust, thou didst make female and male, thou didst produce seeds and fruits, thou didst make men to love one another and to bate one another. i am moses thy prophet, to whom thou didst commit thy mysteries, the ceremonies of israel; thou didst produce the moist and the dry and all manner of food. listen to me: i am an angel of phapro osoronnophris; this is thy true name, handed down to the prophets of israel. listen to me. 2" in this passage the name osoronnophris is clearly a corruption of the old egyptian names of the p. 177 great god of the dead "ausar unnefer" and phapro seems to represent the eg

ds of magical power; and he himself has learned the magical formula which are necessary to make his path straight in the underworld, and also the proper way in which to utter them. all these benefits were secured for him by the use of bandages and unguents which possess both magical names and properties, and by the words of power uttered by the priests who recited the ritual of embalmment, and by the ceremonies which the priest who personated anubis performed beside the body of the deceased in imitation of those which the god anubis performed for the dead god osiris in remote days. next the left hand of the deceased was mummified and bandaged according to the instructions given in the ritual of embalmment. the hand was stretched out on a piece of linen, and a ring was passed over the finge

the number of the forms of the god osiris. this done, the hand was bandaged with a strip of linen in six folds, upon which were drawn figures of isis and hapi. the right hand was treated in a similar way, only the figures drawn upon the bandages were those of ra and amsu; and when the appropriate words had been p. 191 recited over both hands divine protection was assured them. after these things the ceremonies concerning the right and left arms were performed, and these were followed by rubbing the soles of the feet and the legs and the thighs, first with black-stone oil, and secondly with holy oil. the toes were wrapped in linen, and a piece of linen was laid on each leg; on each piece was drawn the figure of a jackal, that on the right leg representing anubis, and that on the left horus

s old as egyptian civilization itself, it seems as if it was intended to take the place of a much older and more elaborate work which was in use as far back as the period in which the great pyramid was built, and which was intended to be p. 192 recited during the performance of a complex series of ceremonies, some of which are still not completely understood. it seems as if the performance of all the ceremonies would require several days, and it is clear that only the wealthy could afford the expense which must have attended such elaborate obsequies; for the poorer classes of men the various ceremonies must have been greatly curtailed, and at a very early period we find that a shortened form of ritual had taken their place. of all the ceremonies, the most important was that of the "opening

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

ong with non- masons, he is purposely misled by "false explanations and misinterpretations" and according to pike, he deserves to be misled. secret doctrine withheld george steinmetz, yet another masonic author, notes "there is a secret doctrine in freemasonry! that secret doctrine is concealed, rather than revealed by the very lectures which, we (masons) are told, offer a rational explanation of the ceremonies of initiation."21 oh my! so the poor masons must sit and listen to a bunch of boring lectures, with superiors rattling on and on about what are described as the "mysteries" when, really, it's all just malarkey because the true explanations the secret doctrine is concealed to all except the few favored "adepts" this is why, when i interview lower-level masonic friends of mine who are

ctures a great world leader in the last days as a "he goat" this he goat, say the scriptures, becomes very strong and his power is symbolized by a horn that arises from his forehead. this strange and evil creature makes war on the host of god and stamps upon them. is this not an image of the beast, baphomet, worshipped in secret by the llluminati? baphles me! 101 the baptism of a satanic witch in the ceremonies of pagan religions, baptisms counterfeits of the christian sacrament were conducted as rites of initiation. below is the modern-day account of one such dark baptism, exactly as it is recorded in the book, the satanic witch, by anton lavey, head of the church of satan. lavey has declared that the goal of his unholy church is to usher in a "new age (the person being baptized is lavey'

THE CANOPIC GODS SYMBOLISM

igher world, a passing, say, from the rtk of hycu to the twklm of hryxy. now, as behind rtk depend the veils of negative existence: ya [ws ya and rwa [ws ya, so through negative existence must pass the soul that goes from hycu to hryxy, or vice-versa. this process is illustrated by the neophyte ceremony as described in z-3, and as seen by the clairvoyant eye. in egyptian mythology, the dead, when the ceremonies are complete, the soul weighed and passed, the body mummied and preserved from corruption, then become one with osiris and are called osirian. hence, the hierophant, who represents osiris when the candidate is placed in the north, speaks to him in the character of his higher soul- the voice of my undying and secret soul said unto me, etc. osiris, however, is a mummied form, and the

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

one s religious background, it is in the presence of death that all humans find themselves face to face with the single greatest mystery of their existence: does life extend beyond the grave? whether one believes in a supernatural heavenly kingdom, the inescapable laws of karma, or a state of eternal bliss, death remains a dreadful force beyond one s control. for untold millions of men and women the ceremonies of religion provide their only assurance that life goes on when the darkness of physical death envelops them. m delving deeper carter, john ross and mahinda palihawadana, trans. buddhism: the dhammapada. new york: oxford university press for the book of the month club, 1992. crim, keith. the perennial dictionary of world religions. san francisco: harper collins, 1989. eerdmans handb

the shadow or ghost ceremony. the time needed to complete the ritual successfully could amount to as long as two years, during which period the immediate family and close relatives endured great privation to ensure the safe passage of the departed spirit. these extensive rites were conducted in special ghost lodges, and it was here that the body of the deceased was kept prior to burial and where the ceremonies on the part of the deceased were held long after his or her interment. the ogallala most often kept ghost lodges when the death was a particularly sad one, such as the passing of a child by accident or illness. among the ojibway people it is customary to cut the hair of a child who has died and make a little doll of it, which they call the doll of sorrow. this doll takes the place o

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

re successful in catching a suitable wife for the groom, he would reward them with gifts. during a later time period, when the bride knights kept watch over the bride, it was she who presented the gifts, rather than the groom. the wedding ceremony. as the methods of courtship and the subsequent marriage rites evolved in various ways, it was inevitable that an element of religion should enter into the ceremonies. as humankind progressed from the primitive stalking of a bride, to the purchase of a wife, to mutual love between bride and groom, the linking together of two lives grew in importance to the community at large. even in the early stages of civilization, the dissolution of a marriage, especially one that had produced children, was troublesome and upsetting to the entire tribe or vill

gious element entered the process and a divinity or a deity was invoked to help strengthen the ties that bound bride and groom. there are many different individual denominations under the general theological umbrella of christian and under the two main divisions of roman catholic and protestant. there may be many distinctive elements involved in what may be termed a christian wedding, but most of the ceremonies are similar. in most circumstances, the wedding takes place within about three or four months of the couple s engagement announcement. although christian weddings need not take place in a church before an altar, most marriage cere- t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 210 superstitions, strange customs, taboos, and urban legends i

ning of the body, became one of the earliest methods of disposing of the dead. cremation appears to have been practiced widely in the ancient world, except in egypt, in china, and among the hebrews. in ancient greece only suicides, infants who had not yet grown teeth, and persons who had been struck by lightning were denied the privilege of cremation and were buried. when cremation was conducted, the ceremonies were elaborate and solemn and the ashes of the deceased were placed in urns of burned clay and buried. later, when burial became the custom in greece, the bodies were enclosed in elaborate stone caskets, similar to the roman sarcophagi. the vikings of old scandinavia sometimes buried their kings and queens in their ships, but the traditional viking funeral was to set the dragon-head

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

rtially because of the tenacity of long-conditioned customs, the celebration of nature worship and various adaptations of the ancient mystery religions came to be practiced in secret. on those occasions when such seasonal nature celebrations were witnessed by members of the christian clergy, the gatherings were condemned as expressions of witchcraft and were named gblack sabbats, h to distinguish the ceremonies as the complete opposite of the true and holy sabbath days. the horned god was deemed to be satan, and the goddess believed to be diana, goddess of the moon and the hunt. for the serfs, the observance of the old nature worship was an expression of their conscious or unconscious yen to throw off the yoke of feudalism. the rulers had imposed the christian god and the christian ethic

nd crafts. inscriptions on the palace walls showed that it was completed by a leader named tah ak chaan, who ruled over cancuen from 740 to around 790. unlike other mayan centers, there are as yet no indications that the rulers of the area engaged in warfare. there are no pyramids in the area, or outdoor plazas, and there appears to be a complete absence of religious symbols or any indications of the ceremonies evident in other mayan centers. rulers of the city appeared to specialize in commerce, not warfare, and a larger working-class group of people seemed to live in the place of serpents than at other mayan centers. hundreds of workshops where artisans plied their crafts were found. what factors caused the demise of the mayan empire remains a mystery. destruction from earthquakes is evi

THE GOD OF THE WITCHES

d a supper,and officers among them, abominably resembling those of our lord. his statement is abundantly proved bythe evidence in the trials, and the priesthood can be recognised in the covens. the word coven was used bothin england and scotland to designate a band of people of both sexes, who were always in close attendance ontheir god, who went to all the meetings, large or small, who performed the ceremonies either alone or incompany with the grandmaster, and who were conspicuous in the ritual. to them the god taught the prayersthey were to say, to them he gave his counsel and help in a special manner, and in all the rites and ceremoniesthey were near his person. in short, they were set apart to perform the duties and ceremonies alwaysassociated with priests and priestesses, and must be

always an open place, a moor or a hill-top, where numbers could beaccommodated without difficulty. in france one of the places of assembly was the top of the puy de dome, inguernsey in the windswept neighbourhood of the dolmen known as the catioroc; in england any open fieldor moor could be used, while in scotland it was a moor or the sea-shore. the sabbath began between nineand ten at night and the ceremonies ended at dawn, the crowing of the cocks indicating to a people, who wereinnocent of watches and clocks, that the time of departure had come. at the spring festival the congregationappears to have returned to the village in a processional dance bringing in the may.the regard which the members of the old religion had for the sabbath is set forth by de lancre, the frenchinquisitor, who

regarded as extremely malevolent;this custom should be compared with the burial of a witch at the cross-roads with a stake through her heart,which was done to prevent the ghost from walking. in some places the sweepers carry a decorated broom inprocession at the festival of their god, lal-beg.chapter iv. the rites"serve the lord with gladness and come before his presence with a song."2424ps. c. 2the ceremonies of the cult are fully recorded in the trials of the "witches" in all parts of europe. theseceremonies comprise the rites of admission, sacred dances, feasts, and orgiastic rites, besides otherceremonies which to our minds are more purely religious, such as homage to the god, sacrifices, prayers andthe like.admission ceremonies. in all organised religions there is some form of admiss

h between male and female witches.joining their hands he says to them aloud: esta es buena parati, esta parati lo toma" in lorraine[56] agnestheobalda said that she was at the wedding when cathalina and engel von hudlingen took their beelzebubsin marriage. in sweden[57 "the devil had sons and daughters whom he did marry together" besides thepermanent unions there were temporary marriages in which the ceremonies were equally solemn; gaule hasconfused the two kinds in his account. such witch-marriages occurred in many places but they are more fullyrecorded in lorraine than elsewhere. sometimes one, sometimes both, of the contracting parties were alreadymarried to other partners, but that did not appear to be an obstacle, and the wedding gave an extra and specialreason for feasting and joyous

ave learned from many that they hear thereevery kind of instrument, with such harmony that there is not a concert in the world that can equal it."the feast. the feast was an important part of the religious ceremonies, and in this the cult of the horned godwas like other pagan ceremonies of which records remain. the mithraic supper and the christianlove-feasts were of the same class.throughout all the ceremonies of this early religion there is an air of joyous gaiety and cheerful happinesswhich even the holy horror of the christian recorders cannot completely disguise. when the witches' ownwords are given without distortion their feelings towards their religious rites and their god are diametricallyopposed to the sentiments of the christians. the joyousness of the cult is particularly marke

rtain ceremonies accompanied by certain words and manual gestures. at other periodsand other places man regards the power as greater than himself and tries to propitiate it by means of prayersand gifts, which may include sacrifices of all kinds and self-abasement in every form.the theory is accurate up to a point, but does not account for all the phenomena. i have therefore notattempted to divide the ceremonies of the witches in accordance with it, but have adopted the conventionaldivision of calling those ceremonies "religious" which were done more or less as acts of worship, and those"magical" which were for the control of the forces of nature, such as producing storms, or for casting on orcuring disease.religious ceremonies. the religious rites, which we should call divine service at th

this subject against gilles derais was obviously trumped up and had therefore to be combined with charges of murder to force aconviction.in all the trials where these rites are mentioned the inquisitors of the roman church and the ministers of thereformed church express an extreme of sanctimonious horror, coupled, however, with a surprisingly prurientdesire to learn all the most intimate details. the ceremonies may have been obscene, but they are renderedinfinitely worse by the attitude of the ecclesiastical recorders and judges.magic ceremonies. in the trials of witches the magical element plays a large part. in all studies of witchesand magic, one point must be kept in mind, that when anything regarded as out of the ordinary course ofnature is brought about by human means it is called a

THE MAGICIAN S KABBALAH

n act as templates for more elaborate ceremonies, but contain within themselves a simple statement about the nature of each particular sephiroth in its manifestation through the hebrew letters. the rites are modular in format, and can be pieced together as required to accomplish a variety of tasks. they are given here as designed to follow a particular project, giving it focus and meaning through the ceremonies associated with it. thus they could be used together whilst beginning a new relationship, or to discover and activate aspects associated with dissatisfaction over a job. equally, they can be used purely as written to get a sense of the role of each of the sephiroth in any process taking place throughout the universe or oneself. note that in hebrew, the altar, lamp, triangle, pentagr

THE NECRONOMICON SIMON VERSION

are called shadu, and are the hiding places of the serpents of kur. a spell to cause ultimate destruction) shadu yu liktumkunushi shadu yu liklakunushi shadu yu lini yix kunushi shadu yu li yixsi kunushi shadu yu lite kunushi shadu yu lini kunushi shadu yu linir kunushi shadu yu likattin kunushi shadu yu dannu elikunu limqut ina zumri ya lu yu tapparrasama! the book of calling this is the book of the ceremonies of calling, handed down since the time the elder gods walked the earth, conquerors of the ancient ones. this is the book of ninnghizhidda, horned serpent, the lady of the magick wand. this is the book of ninaxakuddu, the queen, mistress of the incantations. this is the book of asalluxi, the king, the lord of magick. this is the book of azag, the enchanter. this is the book of egura

a ia! adu en i ba ninib ninib ba firik firik ba pirik pirik ba agga ba es agga ba es ba akka bar! akka bar ba akka ba es akka ba es ba akka bar akka bar ba agga ba es agga ba es ba pirik pirik ba firik firik be ninib ninib ba adu en i iaiaiaia! kur bur ia! edin ba ega erim ba egura e! e! e! ia ia ia! ekhi iak sakkak ekhi azag-thoth ekhi asaru ekhi cuthalu ia! ia! ia! what spirits may be useful in the ceremonies of calling, any type of spirit may be summoned and detained until it has answered your questions or provided you with whatever you desire. the spirits of the dead may be invoked. the spirits of the unborn may be invoked. the spirits of the seven spheres may be invoked. the spirits of the flame may be invoked. in all, there may be one thousand-and-one spirits that are of principal im

THE SECRET RITUALS OF THE OTO

o.t.o. this, of course, was led by crowley regarded by the stella matutina as a black magician. it is impossible to explain felkin s membership of the o.t.o, and consequent association with crowley, except on the assumption that either steiner or one of his german lieutenants had suggested it to him (f) descriptions of steiner s rituals published in the french press before 1914 are reminiscent of the ceremonies of the o.t.o (g) there is some evidence that steiner referred to his group as esoteric rosicrucians; this was the name given to initiates of the eighth degree of the o.t.o. whatever the truth about steiner s possible membership of the o.t.o. there is no reason of course to believe that he ever practised sexual magic; indeed, the poem dedicated to steiner by crowley18 seems to imply

necessity of taking them. for who understandeth the full end of all his acts? say after me: i further solemnly pledge myself/ to obey the grand master baphomet/ to recognize his authority/ and his alone/ without regular charter from him/ i will not initiate/ or purport to initiate/ any person/ into any association/ of any kind/ or administer any ceremony/ identical with/ or resembling in any way/ the ceremonies of our order/ i promise always to look with respect and reverence/ upon the members of higher grades/ and to aspire steadfastly/ and with modesty/ to be received into their number/ i further solemnly pledge myself/ so to apply the four powers of the sphinx/ as to obtain full control/ over my subtle body/ so that i may travel freely therein/ upon all spheres as i will/ whether my pre

THE HOLY BIBLE KING JAMES VERSION

hing their charge. 9:1 and the lord spake unto moses in the wilderness of sinai, in the first month of the second year after they were come out of the land of egypt, saying, 9:2 let the children of israel also keep the passover at his appointed season. 9:3 in the fourteenth day of this month, at even, ye shall keep it in his appointed season: according to all the rites of it, and according to all the ceremonies thereof, shall ye keep it. 9:4 and moses spake unto the children of israel, that they should keep the passover. 9:5 and they kept the passover on the fourteenth day of the first month at even in the wilderness of sinai: according to all that the lord commanded moses, so did the children of israel. 9:6 and there were certain men, who were defiled by the dead body of a man, that they

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

on of the templars images or idol. 199 the witches sabbath the last form which the priapeia and liberalia assumed in western europe 206 contents. xi page. trial of witches at arras, in france. 207 sprenger and others on witchcraft in the fifteenth century. 209 bodin s description of the sabbath ceremonies. 210 pierre de lancre s full account of the witches sabbath. 212 pictorial representation of the ceremonies. 245 similarity of the proceeding of the sabbath to those of the templars. 246 intermixture of priapic orgies with christian rites and ceremonies. 247 traces of phallic worship still existing on the western shores of ireland 248 index. 249 list of illustrations note. as frequent references are made to some of the engraved figures in different parts of the work, it was found impossib

ication of generative powers 163 their idolles, whereof this is a perfect patterne, or rather the thyng itself. 1 the puritans were deeply impressed with the belief that the maypole was a substantial relic of paganism; and they were no doubt right. there appears to be reason sufficient for supposing that, at a period which cannot now be ascertained, the maypole had taken the place of the phallus. the ceremonies attending the elevation of the two objects were identical. the same joyous procession in the roman festivals, described above, conducted the phallus into the midst of the town or village, where in the same manner it was decked with garlands, and the worship partook of the same character. we may add, too, that both festivals were attended with the same licentiousness. i have heard it

harms. it was a night especially favourable to divination in every form, and in which maidens sought to know their future sweethearts and husbands. it was during this night, also, that plants possessed their greatest powers either for good or for evil, and that they were dug up with all due ceremonies and cautions. the more hidden virtues of plants, indeed, depended much on the time at which, and the ceremonies with which, they were gathered, and these latter were extremely superstitious, no doubt derived from the remote ages of paganism. as usual, the clergy applied a halfremedy to the evil; they forebade any rites or incantations in the gathering of medicinal herbs except by repeating the creed and the lord s prayer.1 as already stated, the night of st. john s, or midsummer-eve, was that

ovinces; in the form of a head, having sometimes three faces, sometimes two, or only one, and sometimes a bare skull, which they called their saviour, and believed its influence to be exerted in making them rich, and in making flowers grow and the earth germinate; and 6. that they always wore about their bodies a cord which had been rubbed against the head, and which served for their protection.1 the ceremonies attending the reception into the order were so universally acknowledged, and are described in terms which have so much the appearance of truthfulness, that we can hardly altogether disbelieve in them. the denial was to be repeated thrice, no doubt in imitation of st. peter. it appears to have been considered as a trial of the strength of the obedience they had just sworn to the orde

et voluisset, sicut dixit, tunc fuisse extra in libertate sua cum uno solo brachio, quia faciebat contra conscientiam suam. 2 adjiciens se cum magna cordis amaritudine hoc fecisse, et quod tunc magic voluisset habuisse crura fracta, quam facere pr dicta, et fuit per aliquod spatium, sicut dixit, reluctans priusquam hoc faceret. pr ces, i, 307. generative powers 189 articles of accusation, one of the ceremonies of initiation required the novice to kiss the receiver on the mouth, on the anus, or the end of the spine, on the navel, and on the virga virilis.1 the last is not mentioned in the examinations, but the others are described by so many of the witnesses that we cannot doubt of their truth. from the depositions of many of the templars examined, it would appear that the usual order was

usually in the form of a goat, with the tail of an ape, and a human countenance. each first did oblation and homage to him by offering him his or her soul, or, at least some part of their body, and then, as a mark of adoration, kissed him on the posteriors. all this time the worshippers held burning torches in their hands. the abbot of little sense, already mentioned, held the office of master of the ceremonies at these meetings, and it was his duty to see that the new-comers duly performed their homage. after this they trampled on the cross, and spit upon it, in despite of jesus and of the holy trinity, and performed other profane acts. they then seated themselves at the tables, and after they had eaten and drunk sufficiently, they rose and joined in a scene of promiscuous intercourse bet

bbath, carried through the air to the sea and distant parts, where they will raise storms and tempests. l, the great lords and ladies and other rich and powerful people, who treat on the grand affairs of the sabbath, where they appear veiled, and the women with masks, that they may remain always concealed and unknown. lastly, at m, we see the young children, at some distance from the busy part of the ceremonies, taking charge of the toads. in reviewing the extraordinary scenes which are developed in these witch-depositions, we are struck not only with their general resemblance among themselves, although told in different countries, but also with the striking points of identity between the proceedings of the sabbath and the secret assemblies with which the templars were charged. we have in

TYSON DONALD SOUL FLIGHT

through visualization, which hitler would use so effectively in later years. he may even have introduced hitler into experiments with peyote, the drug employed by the shamans of the new world for soul flight, as suggested by wulf schwarzwaller in his book the unknown hitler. however, there is no reliable evidence to support either of these conjectures. hitler himself was not greatly interested in the ceremonies of ritual occultism. he manipulated occult symbolism and the intense emotion it generated for his political purposes, but he probably did not engage in overtly occult practices. what is beyond question is that the nazi party arose directly out of the thule society, an occult organization founded on august 17, 1918, by rudolf von sebottendorff (1875-1945. it adopted as its symbol a d

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

d, and he shall have upon his feet a pair of sandals made of white [leather, and a figure of the goddess maat shall be drawn upon his tongue with greencoloured ochre. whensoever thoth shall wish to recite this composition on behalf of ra, he must perform a sevenfold) purification for three days, and priests and [ordinary] men shall do likewise. whosoever shall recite the above words shall perform the ceremonies which are to be performed when this book is being read. and he shall make his place of standing) in a circle (or, at an angle. which is beyond [him, and his two eyes shall be fixed upon himself, all his members shall be [composed, and his steps shall not carry him away [from the place. whosoever among men shall recite [these] words shall be like ra on the day of his birth; and his p

ses, and upon whom the heavens rest, and to whom shu stretcheth out his two hands, deliver thou me from those two great gods who sit in the east of the sky, who act as wardens of heaven and as wardens of earth, and who make firm the secret places, and who are called "aaiu-su" and "per-f-er-maa-nu" moreover [there shall be) a purifying on the. day of the month. even according to the performance of the ceremonies in the oldest time. whosoever shall recite this chapter shall have life in neter-kher (i.e, underworld, and the fear of him shall be much greater than it was formerly [upon earth. and they shall say "thy names are 'eternity' and 'everlastingness" they are called, they are called "au-peh-nef-n-aa-em-ta-uat-apu" and "rekh-kua-[tut]-en-neterpui. en en-hra-f-her-shefu" i am he who hath

WICCA WITCHCRAFT TODAY

d be taught safely at a time when free thought was strongly suppressed, i should imagine that most of the templar priests knew what the rites meant; why, for instance, the novices were stripped of all or nearly all clothing. the number three played a very important part in the lives of the knights. for example, the ritual kiss and the symbolic denial of the cross were said to occur three times in the ceremonies. there are many other cases of the use of the numbers three, five and eight that occur in templar usages which suggest that these numbers had a special meaning for them. the most curious of the charges against the templars, and one which seems to have some foundation, was that of trampling or spitting on the gross and the denial of christ. its import seems to have been little unders

e without would then be purified and taken inside. when the rites were finished and the circle closed, all took part in the dance and feast. if there were, say, twenty initiated and enough room, they would probably form two covens, each in their own circle, with one leader or timekeeper. if there were still more, they would form three circles. nowadays, no uninitiated persons are ever present and the ceremonies are usually indoors, where there is seldom room for more than one circle. also, though the witch ideal is to form perfect couples of people ideally suited to each other and so in perfect sympathy, and to cause people to be suited to each other, nowadays this is not always possible; the right couples go together, the others go singly and make do as they can. witchcraft today is large

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

; they occupied 9 days, and were commenced on the 15th day of the third attic month, boedromion, september. they took place once in every five years. 92. the lesser mysteries were performed in the month elaphebolion, march, at agrae on the river ilyssus in honor of persephone or prosperine, daughter of ceres. candidates after reception became mystae. in the greater mysteries, they became epoptae. the ceremonies were called teletai, perfectings. they remained in use for 1800 years and were only ceased in the time of the emperor theodosius, a.d. 395. mention of 9 worthies is found in literature. they were 3 gentiles hector son of king priam, alexander the great and julius caesar. 3 jews joshua, david and judas maccabeus; 3 christians king arthur of britain, charlemagne and godfrey de bouillo

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

er. to them regardie was a prime example of what not to do, though during his conversation with jack taylor, he was addressed as frater regardie; one of the order's favored sons had returned to the fold. some years earlier jack taylor, who was a staunch stickler for the g.d. oath, told me that an oath was up to the dictates of one's conscience. in this respect, when my wife and i were put through the ceremonies, our oaths were reworded. at thoth hermes we fully understood regardie's predicament and we were of the opinion that the important thing was not to restrict the g.d. teaching to a few, but to try to foster its beliefs to all those who would listen. just before his death, regardie and i were invovled in a number of writing projects together. one of these was the publication of the 6=

d by the 'tama' in 1614, then, public attention was directed to the order for the first time and many thousands are said to have responded to the invitation offered by the 'tama: those who were admitted were bound over to keep the matter secret, and the larger proportion who received no response to their overtures believed the whole thing to be an ilusion. it will be obvious upon reflection, that the ceremonies and allottment of rituals and instructions of the second order as now existing cannot be identical with that which was obtained prior to the opening of the vault, because the principal symbolism of the 5=6 grade chiefly centres around the discovery and opening of the vault. this being so, it may be noted in passing that the two preceding epochs, may be attributed by the sequence of

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